“From what does it suffer? From its internal trouble, from its illogical and unstable condition, from intestine contradictions, stirred up by the success even of its unheard-of discoveries and inventions, piling one on top of the other, the material for contrary theories, the source of unbridled, egoistic, and antagonistic desires. Upon this obscure gestation, a great Credo, a great common end awaits; it is creation before the Fiat Lux. Science multiplies its notions, it elaborates a high conception of the universe; ... but where is the high conception of life, of human life, that it is ready to make prevalent? Industry multiplies its products, but where is the collective work that it brings to birth? The preëstablished harmony of interests was a dream of Bastiat, the shadow of a dream of Leibnitz. The citizens of a state exchange information, scientific and otherwise, through books, newspapers, or conversation, but to the profit of their contradictory beliefs; they exchange services, but to the profit of their rival interests; the more they assist one another, therefore, the more they nourish their essential contradictions, which may have been as profound at other times, but were never so conscious, never so painful, and consequently never so dangerous.” [147] Suppose, asks the author, there was no more foreign war, how could we avoid civil war? There have, indeed been historic periods when there existed a common aim uniting individuals, as the faith did in the Middle Ages. In our days this aim can be nothing but “art, philosophy, the higher cultivation of the mind and imagination, the æsthetic life.” In order to be able to answer the question whether civilization (the collective name for education, religion, science, arts, manufacturing, wealth, public order, etc.) causes a diminution of criminality, it is necessary to discriminate between two stages of civilization. In the first there is an afflux of inventions; this is the stage at which Europe is at the present time. In the second this afflux decreases and it forms itself into a coherent whole. A civilization may be very rich, then, and but little coherent, or very coherent and not very rich, like that of the commune in the Middle Ages. “But is it by its wealth or by its cohesion that civilization makes crime recede? By its cohesion without any doubt. This cohesion of religion, of science, of all forms of work and of power, of all kinds of different innovations, mutually confirming one another, in reality or in appearance, is a true implicit coalition against crime, and even when each of these fruitful branches of the social tree combats but feebly the gourmand branch, their agreement will suffice to divert all the sap from it.” [148]