| The Progress of the Human Mind|
Marquis de Condorcet
Every thing tells us that we are approaching the era of one of the grand revolutions of the human race. . . .
If man can predict, almost with certainty, those appearances of which he understands the laws; if, even when the laws are unknown to him, experience of the past enables him to foresee, with considerable probability, future appearances; why should we suppose it a chimerical undertaking to delineate, with some degree of truth, the picture of the future destiny of mankind from the results of its history? The only foundation of faith in the natural sciences is the principle, that the general laws, known or unknown, which regulate the phenomena of the universe, are regular and constant; and why should this principle, applicable to the other operations of nature, be less true when applied to the development of the intellectual and moral faculties of man? In short, as opinions formed from experience, relative to the same class of objects, are the only rule by which men of soundest understanding are governed in their conduct, why should the philosopher be proscribed from supporting his conjectures upon a similar basis, provided he attribute to them no greater certainty than the number, the consistency, and the accuracy of actual observations shall authorise?
Our hopes, as to the future condition of the human species, may be reduced to three points: the destruction of inequality between different nations; the progress of equality in one and the same nation; and lastly, the real improvement of man.
Will not every nation one day arrive at the state of civilization attained by those people who are most enlightened, most free, most exempt from prejudices, as the French, for instance, and the Anglo-Americans? Will not the slavery of countries subjected to kings, the barbarity of African tribes, and the ignorance of savages gradually vanish? Is there upon the face of the globe a single spot the inhabitants of which are condemned by nature never to enjoy liberty, never to exercise their reason?
The people being more enlightened, and having resumed the right of disposing for themselves of their blood and their treasure, will learn by degrees to regard war as the most dreadful of all calamities, the most terrible of all crimes. The first wars that will be superseded, will be those into which the usurpers of sovereignty have hitherto drawn their subjects for the maintenance of rights pretendedly hereditary.
Nations will know, that they cannot become conquerors without losing their freedom; that perpetual confederations are the only means of maintaining their independence; that their object should be security, and not power. By degrees commercial prejudices will die away; a false mercantile interest will lose the terrible power of imbuing the earth with blood, and of ruining nations under the idea of enriching them. As the people of different countries will at last be drawn into closer intimacy, by the principles of politics and morality, as each, for its own advantage, will invite foreigners to an equal participation of the benefits which it may have derived either from nation or its own industry, all the causes which produce, envenom, and perpetuate national animosities, will one by one disappear, and will no more furnish to warlike insanity either fuel or pretext.
Institutions, better combined than those projects of perpetual peace which have occupied the leisure and consoled the heart of certain philosophers, will accelerate the progress of this fraternity of nations; and wars, like assassinations, will be ranked in the number of those daring atrocities, humiliating and loathsome to nature; and which fix upon the country or the age whose annals are stained with them, an indelible opprobrium.
From Franklin L. Baumer, Main Currents of Western Thought, 2nd ed. New York: Alfred A. Knopf Inc., 1964.