might be disturbed, or their manifestation in general impeded; for although such an apprehension might be justified by considerations of particular circumstances and localities, it could not be fairly entertained in an inquiry into the nature of Men and States in general. For experience frequently convinces us that just where law has imposed no fetters, morality most surely binds; the idea of external coercion is one entirely foreign to an institution which, like Matrimony, reposes only on inclination and an inward sense of duty; and the results of such coercive institutions do not at all correspond to the designs in which they originate.
4. The solicitude of a State for the positive welfare of its citizens, must further be hurtful, in that it has to operate upon a promiscuous mass of individualities, and therefore does harm to these by measures which cannot meet individual cases.
5. It hinders the development of Individuality[1].… In the moral life of man, and generally in the practical conduct of his actions (in as far as they are guided by the same rules), he still endeavours to keep before his eyes the highest conception of the most individual development of himself and others, is always inspired with this design, and strictly subordinates all other considerations of interest to this pure and spiritual law that he has recognized. But all the phases of human nature in which it admits of culture, consist together in a wonderful relation and interdependence; and while their mutual coherency is more strikingly manifest (if not really more intimate) in the intellectual than in the physical world, it is infinitely more remarkable in the sphere of morality. Wherefore it follows that men are not to unite themselves together in order to forego any portion of The reader is referred to the "Prefatory Remarks" for the explanation of this hiatus.
- ↑ The reader is referred to the "Prefatory Remarks" for the explanation of this hiatus.
