Few men have risen to any great eminence in learning, who have not received something like a regular education. Why are women expected to surmount difficulties that men are not equal to?

5.

Nothing can be more absurd than the ridicule of the critic, that the heroine of his mock-tragedy was in love with the very man whom she ought least to have loved; he could not have given a better reason. How can pa.s.sion gain strength any other way? In Otaheite, love cannot be known, where the obstacles to irritate an indiscriminate appet.i.te, and sublimate the simple sensations of desire till they mount to pa.s.sion, are never known. There a man or woman cannot love the very person they ought not to have loved--nor does jealousy ever fan the flame.

6.

It has frequently been observed, that, when women have an object in view, they pursue it with more steadiness than men, particularly love. This is not a compliment. Pa.s.sion pursues with more heat than reason, and with most ardour during the absence of reason.

7.

Men are more subject to the physical love than women. The confined education of women makes them more subject to jealousy.

8.

Simplicity seems, in general, the consequence of ignorance, as I have observed in the characters of women and sailors--the being confined to one track of impressions.

9.

I know of no other way of preserving the chast.i.ty of mankind, than that of rendering women rather objects of love than desire. The difference is great. Yet, while women are encouraged to ornament their persons at the expence of their minds, while indolence renders them helpless and lascivious (for what other name can be given to the common intercourse between the s.e.xes?) they will be, generally speaking, only objects of desire; and, to such women, men cannot be constant. Men, accustomed only to have their senses moved, merely seek for a selfish gratification in the society of women, and their s.e.xual instinct, being neither supported by the understanding nor the heart, must be excited by variety.

10.

We ought to respect old opinions; though prejudices, blindly adopted, lead to error, and preclude all exercise of the reason.

The emulation which often makes a boy mischievous, is a generous spur; and the old remark, that unlucky, turbulent boys, make the wisest and best men, is true, spite of Mr. Knox's arguments. It has been observed, that the most adventurous horses, when tamed or domesticated, are the most mild and tractable.

11.

The children who start up suddenly at twelve or fourteen, and fall into decays, in consequence, as it is termed, of outgrowing their strength, are in general, I believe, those children, who have been bred up with mistaken tenderness, and not allowed to sport and take exercise in the open air. This is a.n.a.logous to plants: for it is found that they run up sickly, long stalks, when confined.

12.

Children should be taught to feel deference, not to practise submission.

13.

It is always a proof of false refinement, when a fastidious taste overpowers sympathy.

14.

l.u.s.t appears to be the most natural companion of wild ambition; and love of human praise, of that dominion erected by cunning.

15.

"Genius decays as judgment increases." Of course, those who have the least genius, have the earliest appearance of wisdom.

16.

A knowledge of the fine arts, is seldom subservient to the promotion of either religion or virtue. Elegance is often indecency; witness our prints.

17.

There does not appear to be any evil in the world, but what is necessary.

The doctrine of rewards and punishments, not considered as a means of reformation, appears to me an infamous libel on divine goodness.

18.

Whether virtue is founded on reason or revelation, virtue is wisdom, and vice is folly. Why are positive punishments?

19.

Few can walk alone. The staff of Christianity is the necessary support of human weakness. But an acquaintance with the nature of man and virtue, with just sentiments on the attributes, would be sufficient, without a voice from heaven, to lead some to virtue, but not the mob.

20.

I only expect the natural reward of virtue, whatever it may be. I rely not on a positive reward.

The justice of G.o.d can be vindicated by a belief in a future state--but a continuation of being vindicates it as clearly, as the positive system of rewards and punishments--by evil educing good for the individual, and not for an imaginary whole. The happiness of the whole must arise from the happiness of the const.i.tuent parts, or this world is not a state of trial, but a school.

21.

The vices acquired by Augustus to retain his power, must have tainted his soul, and prevented that increase of happiness a good man expects in the next stage of existence. This was a natural punishment.

22.

The lover is ever most deeply enamoured, when it is with he knows not what--and the devotion of a mystic has a rude Gothic grandeur in it, which the respectful adoration of a philosopher will never reach. I may be thought fanciful; but it has continually occurred to me, that, though, I allow, reason in this world is the mother of wisdom--yet some flights of the imagination seem to reach what wisdom cannot teach--and, while they delude us here, afford a glorious hope, if not a foretaste, of what we may expect hereafter. He that created us, did not mean to mark us with ideal images of grandeur, the _baseless fabric of a vision_--No--that perfection we follow with hopeless ardour when the whisperings of reason are heard, may be found, when not incompatible with our state, in the round of eternity. Perfection indeed must, even then, be a comparative idea--but the wisdom, the happiness of a superior state, has been supposed to be intuitive, and the happiest effusions of human genius have seemed like inspiration--the deductions of reason destroy sublimity.

23.