In order to lay himself open to no reproach, a gentleman will keep himself irreproachable; in order to be treated with consideration, he will always be careful himself to observe distances, to apportion respect, and to observe all the gradations of conventional politeness, according to rank, age, and situation. Hence it follows that he will be imperturbably cautious in the presence of a stranger, whose name and worth are unknown to him, and to whom he might perhaps show too much or too little courtesy. He ignores and avoids him; if he is approached, he turns away, if he is addressed, he answers shortly and with _hauteur_. His politeness is not human and general, but individual and relative to persons. This is why every Englishman contains two different men--one turned toward the world, and another. The first, the outer man, is a citadel, a cold and angular wall; the other, the inner man, is a sensible, affectionate, cordial, and loving creature. Such a type is only formed in a moral climate full of icicles, where, in the face of an indifferent world, the hearth alone is hospitable. So that an analysis of the national type of gentlemen reveals to us the nature and the history of the nation, as the fruit reveals the tree. April 7, 1866.--If philosophy is the art of understanding, it is evident that it must begin by saturating itself with facts and realities, and that premature abstraction kills it, just as the abuse of fasting destroys the body at the age of growth. Besides, we only understand that which is already within us. To understand is to possess the thing understood, first by sympathy and then by intelligence. Instead, then, of first dismembering and dissecting the object to be conceived, we should begin by laying hold of it in its _ensemble_, then in its formation, last of all in its parts. The procedure is the same, whether we study a watch or a plant, a work of art or a character. We must study, respect, and question what we want to know, instead of massacring it. We must assimilate ourselves to things and surrender ourselves to them; we must open our minds with docility to their influence, and steep ourselves in their spirit and their distinctive form, before we offer violence to them by dissecting them.