complete: it is equally the essence of the one, to promote happiness, as it is of the other to induce misery.
Thus, order and confusion in individual beings, is nothing more than the manner of man's considering the natural and necessary effects, which they produce relatively to himself. He fears the wicked man; he says that he will carry confusion into society, because he disturbs its tendency and places obstacles to its happiness. He avoids a falling stone, because it will derange in him the order necessary to his conservation. Nevertheless, order and confusion, are always, as we have shewn, consequences, equally necessary to either the transient or durable state of beings. It is in order that fire burns, because it is of its essence to burn; on the other hand, it is in order, that an intelligent being should remove himself from whatever can disturb his mode of existence. A being, whose organization renders him sensible, must in virtue of his essence, fly from every thing that can injure his organs, or that can place his existence in danger.
Man calls those beings intelligent, who are organized after his own manner; in whom he sees faculties proper for their preservation; suitable to maintain their existence in the order that is convenient to them; that can enable them to take the necessary measures towards this end, with a consciousness of the motion they undergo. From hence, it will be perceived, that the faculty called intelligence, consists in a possessing capacity to act comformably to a known end, in the being to which it is attributed. He looks upon these beings as deprived of intelligence, in which he finds no conformity with himself;
