Pain seems to me a punishment and not a mercy: this is why I have a secret horror of it. And as I feel myself vulnerable at all points, and everywhere accessible to pain, I prefer to remain motionless, like a timid child, who, left alone in his father’s laboratory, dares not touch anything for fear of springs; explosions, and catastrophes, which may burst from every corner at the least movement of his inexperienced hands. I have trust in God directly and as revealed in nature, but I have a deep distrust of all free and evil agents. I feel or foresee evil, moral and physical, as the consequence of every error, fault, or sin, and I am ashamed of pain. At bottom, is it not a mere boundless self-love, the purism of perfection, an incapacity to accept our human condition, a tacit protest against the order of the world, which lies at the root of my inertia? It means _all or nothing_, a vast ambition made inactive by disgust, a yearning that cannot be uttered for the ideal, joined with an offended dignity and a wounded pride which will have nothing to say to what they consider beneath them. It springs from the ironical temper which refuses to take either self or reality seriously, because it is forever comparing both with the dimly-seen infinite of its dreams. It is a state of mental reservation in which one lends one’s self to circumstances for form’s sake, but refuses to recognize them in one’s heart because one cannot see the necessity or the divine order in them. I am disinterested because I am indifferent; I have nothing to say against what is, and yet I am never satisfied. I am too weak to conquer, and yet I will not be Conquered--it is the isolation of the disenchanted soul, which has put even hope away from it. But even this is a trial laid upon one. Its providential purpose is no doubt to lead one to that true renunciation of which charity is the sign and symbol. It is when one expects nothing more for one’s self that one is able to love. To do good to men because we love them, to use every talent we have so as to please the Father from whom we hold it for His service, there is no other way of reaching and curing this deep discontent with life which hides itself under an appearance of indifference. September 4, 1855.--In the government of the soul the parliamentary form succeeds the monarchical. Good sense, conscience, desire, reason, the present and the past, the old man and the new, prudence and generosity, take up their parable in turn; the reign of argument begins; chaos replaces order, and darkness light. Simple will represents the autocratic _régime_, interminable discussion the deliberate regime of the soul. The one is preferable from the theoretical point of view, the other from the practical. Knowledge and action are their two respective advantages.