cessity, by reason of the existence of some few really free states, will the empire of civilization, freedom, and with it universal peace, gradually embrace the whole world.
Thus, from the establishment of a just internal organization, and of peace between individuals, there will necessarily result integrity in the external relations of nations towards each other, and universal peace among them. But the establishment of this just internal organization, and the emancipation of the first nation that shall be truly free, arises as a necessary consequence from the ever-growing oppression exercised by the ruling classes towards their subjects, which gradually becomes insupportable,—a progress which may be safely left to the passions and the blindness of those classes, even although warned of the result.
In these only true states all temptation to evil, nay, even the possibility of a man resolving upon a bad action with any reasonable hope of benefit to himself, will be entirely taken away; and the strongest possible motives will be offered to every man to make virtue the sole object of his will.
There is no man who loves evil because it is evil; it is only the advantages and enjoyments expected from it, and which, in the present condition of humanity, do actually, in most cases, result from it, that are loved. So long as this condition shall continue, so long as a premium shall be set upon vice, a fundamental improvement of mankind, as a whole, can scarcely be hoped for. But in a civil society constituted as it ought to be, as reason requires it to be, as the thinker may easily describe it to himself although he may nowhere find it actually existing at the present day, and as it
