‘Hardly that: England is perplexed at the present moment, not inventive. That will be the next phasis in her moral state, and to that I wish to draw your thoughts. For myself, while I ascribe little influence to physical causes for the production of this perplexity, I am still less of opinion that it can be removed by any new disposition of political power. It would only aggravate the evil. That would be recurring to the old error of supposing you can necessarily find national content in political institutions. A political institution is a machine; the motive power is the national character. With that it rests whether the machine will benefit society, or destroy it. Society in this country is perplexed, almost paralysed; in time it will move, and it will devise. How are the elements of the nation to be again blended together? In what spirit is that reorganisation to take place?’ ‘To know that would be to know everything.’ ‘At least let us free ourselves from the double ignorance of the Platonists. Let us not be ignorant that we are ignorant.’ ‘I have emancipated myself from that darkness for a long time,’ said Coningsby. ‘Long has my mind been musing over these thoughts, but to me all is still obscurity.’ ‘In this country,’ said Sidonia, ‘since the peace, there has been an attempt to advocate a reconstruction of society on a purely rational basis. The principle of Utility has been powerfully developed. I speak not with lightness of the labours of the disciples of that school. I bow to intellect in every form: and we should be grateful to any school of philosophers, even if we disagree with them; doubly grateful in this country, where for so long a period our statesmen were in so pitiable an arrear of public intelligence. There has been an attempt to reconstruct society on a basis of material motives and calculations. It has failed. It must ultimately have failed under any circumstances; its failure in an ancient and densely-peopled kingdom was inevitable. How limited is human reason, the profoundest inquirers are most conscious. We are not indebted to the Reason of man for any of the great achievements which are the landmarks of human action and human progress. It was not Reason that besieged Troy; it was not Reason that sent forth the Saracen from the Desert to conquer the world; that inspired the Crusades; that instituted the Monastic orders; it was not Reason that produced the Jesuits; above all, it was not Reason that created the French Revolution. Man is only truly great when he acts from the passions; never irresistible but when he appeals to the imagination. Even Mormon counts more votaries than Bentham.’ ‘And you think, then, that as Imagination once subdued the State, Imagination may now save it?’ ‘Man is made to adore and to obey: but if you will not command him, if you give him nothing to worship, he will fashion his own divinities, and find a chieftain in his own passions.’