depend on them, as that there may be nothing in the whole series of
deductions which is not perfectly manifest. God is in truth the only
being who is absolutely wise, that is, who possesses a perfect
knowledge of all things; but we may say that men are more or less
wise as their knowledge of the most important truths is greater or
less. And I am confident that there is nothing, in what I have now
said, in which all the learned do not concur.

I should, in the next place, have proposed to consider the utility
of philosophy, and at the same time have shown that, since it
embraces all that the human mind can know, we ought to believe that
it is by it we are distinguished from savages and barbarians, and
that the civilisation and culture of a nation is regulated by the
degree in which true philosophy nourishes in it, and, accordingly,
that to contain true philosophers is the highest privilege a state
can enjoy. Besides this, I should have shown that, as regards
individuals, it is not only useful for each man to have intercourse
with those who apply themselves to this study, but that it is
incomparably better he should himself direct his attention to it;
just as it is doubtless to be preferred that a man should make use
of his own eyes to direct his steps, and enjoy by means of the same
the beauties of colour and light, than that he should blindly follow
the guidance of another; though the latter course is certainly
better than to have the eyes closed with no guide except one's self.
But to live without philosophizing is in truth the same as keeping
the eyes closed without attempting to open them; and the pleasure of
seeing all that sight discloses is not to be compared with the
satisfaction afforded by the discoveries of philosophy. And,
finally, this study is more imperatively requisite for the
regulation of our manners, and for conducting us through life, than