his reach. Order, however, is never more than the faculty of conforming himself with the beings by whom he is environed, or with the whole of which he forms a part.
Nevertheless, if the idea of order be applied to Nature, it will be found to be nothing but a series of action or motion, which he judges to conspire to one common end. Thus, in a body that moves, order is the chain of action, the series of motion, proper to constitute it what it is, and to maintain it in its actual state. Order, relatively to the whole of Nature, is the concatenation of causes and effects, necessary to her active existence—to maintaining her constantly together; but, as it has been proved in the chapter preceding, every individual being is obliged to concur to this end, in the different ranks they occupy; from whence it is a necessary deduction, that what is called the ORDER OF NATURE, can never be more than a certain manner of considering the necessity of things, to which all, of which man has any knowledge, is submitted. That which is styled CONFUSION, is only a relative term, used to designate that series of necessary action, that chain of requisite motion, by which an individual being is necessarily changed or disturbed in its mode of existence—by which it is instantaneously obliged to alter its manner of action; but no one of these actions, no part of this motion is capable, even for a single instant, of contradicting or deranging the general order of Nature; from which all beings derive their existence, their properties, the motion appropriate to each.
What is termed confusion in a being, is nothing more than its passage into a new class, a ne
