But let us turn from these gloomy objects, these humiliating truths, and take a view of the man of wisdom, who alone is worthy our notice. Contented with his situation, he who is entitled to this character wishes not to live but as he has always lived: happy within himself, he stands in little need of other resources; continually occupied in exercising the faculties of his mind, he perfects his understanding, cultivates his talents, acquires new knowledge, and without remorse and disgust, he enjoys the whole universe by enjoying himself. A man like this is undoubtedly the happiest being in Nature. To the pleasures of the body, which he possesses in common with other animals, he adds those of the mind, which he enjoys exclusively. He has two methods of being happy, which aid and fortify each other: and if by indisposition or accident he is subject to pain, his sufferings are not great: his strength of mind supports him, reason consoles him, and he feels a satisfaction that he is enabled to suffer. The health of man is more precarious than that of any other animal; he is indisposed more frequently, and for a greater length of time, and dies at all ages; while brutes travel through life with an even and steady pace. This difference seems to proceed from two causes, which, though widely distinct, contribute to the same effect. The first is, the unruliness of our internal material sense; the passions have an influence on the health, and disorder the principles which animate us. Almost all mankind lead a life of timidity or contention, and the greatest part die of chagrin. The second is the imperfection of those of our senses which have an affinity with the appetite. Brute animals have a better perception of what is suitable to their nature; they are not liable to deception in the choice of their food; they are not guilty of excess in their pleasures; and guided solely by a sense of their present wants, they satisfy these without seeking new modes of gratification. As for man, independent of his propensity to excess, independent of that ardour with which he endeavours to destroy himself, by endeavouring to force Nature; he hardly knows how to distinguish the effect of this or that nourishment; he disdains simple food, and prefers artificial dishes, because his taste is depraved, and because, from being a sense of pleasure, he has rendered it an organ of debauchery, which is never gratified but when it is irritated. It is not surprising, therefore, that we are more subjected than animals to infirmities; since we know not so well as them, what may contribute to preserve or destroy health, our experience being less certain than their perception; nay we abuse the very senses of the appetite, which they enjoy in such superior excellence, these being to them the means of preserving health, and to us causes of disease and of destruction. By intemperance alone more men sicken and die, than by all the scourges incident to human nature.