requires from its government which is not included in the idea of
Progress, we must define Order as the preservation of all kinds and
amounts of good which already exist, and Progress as consisting in the
increase of them. This distinction does comprehend in one or the other
section every thing which a government can be required to promote.
But, thus understood, it affords no basis for a philosophy of
government. We can not say that, in constituting a polity, certain
provisions ought to be made for Order and certain others for Progress,
since the conditions of Order, in the sense now indicated, and those
of Progress, are not opposite, but the same. The agencies which tend
to preserve the social good which already exists are the very same
which promote the increase of it, and _vice versâ_, the sole
difference being, that a greater degree of those agencies is required
for the latter purpose than for the former.

What, for example, are the qualities in the citizens individually
which conduce most to keep up the amount of good conduct, of good
management, of success and prosperity, which already exist in society?
Every body will agree that those qualities are industry, integrity,
justice, and prudence. But are not these, of all qualities, the most
conducive to improvement? and is not any growth of these virtues in
the community in itself the greatest of improvements? If so, whatever
qualities in the government are promotive of industry, integrity,
justice, and prudence, conduce alike to permanence and to progression,
only there is needed more of those qualities to make the society
decidedly progressive than merely to keep it permanent.

What, again, are the particular attributes in human beings which seem
to have a more especial reference to Progress, and do not so directly
suggest the ideas of Order and Preservation? They are chiefly the