On whatever side we cast our eyes, we see the study of the object most important to man totally neglected. Morality, in which I also comprehend policy, is considered of very little importance in European education. The only morality taught by Christians is, the enthusiastic, impracticable, contradictory, and uncertain morality contained in the gospel. This is calculated only to degrade the mind, to render virtue odious, to form abject slaves, and break the spring of the soul; or, if it is sown in warm and active minds, to produce turbulent fanatics, capable of shaking the foundations of society. Notwithstanding the inutility and perversity of the morality which Christianity teaches mankind, its partisans presume to tell us, that without this religion we cannot have morals. But what is it to have morals, in; the language of Christians? It is to pray without ceasing, to frequent churches, to do penance, and to: abstain from pleasure; it is to live in selfishness and solitude. What good results to society from these practices, all of which may be observed by a man who has not the shadow of virtue? If such morals lead to heaven, they are very useless on earth. But certain it is, that a man may be a faithful observer of all that Christianity enjoins, without possessing any of the virtues which reason shews to be necessary to the support of political society. It is necessary, then, to carefully distinguish Christian morality from political morality; the former makes saints, the latter citizens: one makes men useless, or even hurtful to the world; the other has for its object the formation of members useful to society; men active and vigorous, who are capable of serving it, who fulfil the duties of husbands, fathers, friends, and companions, whatever may be their metaphysical opinions, which, let theologists say what they will, are much less sure than the invariable rules of good sense. In fact, it is certain, that man is a social being, who in all things seeks his own happiness; that he does good when he finds it his interest; that he is not commonly bad, because that would be contrary to his welfare. This being premised, let education teach men to know the relations which exist among themselves, and the duties arising from those relations; let governments, calling to their aid laws, rewards, and punishments, confirm the lessons given by education; let happiness accompany useful and virtuous actions, let shame, contempt, and chastisement be the rewards of vice. Then would mankind have a true morality, founded in their own nature upon their mutual wants, and the interest of nations at large. This morality, independent of the sublime notions of Theology, might perhaps have very little in common with Christian morality; but society has nothing to lose from this circumstance, as has already been proved.