We have now seen something of Condorcet's ideas of the past, and of his conception of what he was perhaps the first to call the Science of Man. Let us turn to his hopes for the future, and one or two of the details to which his study of the science of man conducted him. It is well to perceive at the outset that Condorcet's views of the Tenth Epoch, as he counts the period extending from the French Revolution to the era of the indefinite perfection of man, were in truth not the result of any scientific processes whatever, properly so called. He saw, and this is his merit, that such processes were applicable to the affairs of society; and that, as he put it, all political and moral errors rest upon error in philosophy, which in turn is bound up with erroneous methods in physical science.[73] But in the execution of his plan he does not succeed in showing the nature of the relations of these connected forces; still less does he practise the scientific duty, for illustrating which he gives such well-deserved glory to Newton,[74] of not only accounting for phenomena, but also of measuring the _quantity_ of forces. His conception, therefore, of future progress, however near conjecture may possibly have brought him to the truth, is yet no more than conjecture. The root of it is found in nothing more precise, definite, or quantified than a general notion gathered from history, that some portions of the race had made perceptible advances in freedom and enlightenment, and that we might therefore confidently expect still further advances to be made in the same direction with an accelerated rapidity, and with certain advantageous effects upon the happiness of the whole mass of the human race. In short, the end of the speculation is a confirmed and heightened conviction of the indefinite perfectibility of the species, with certain foreshadowings of the direction which this perfectibility would ultimately follow. The same rebellion against the disorder and misery of the century, which drove some thinkers and politicians into fierce yearnings for an imaginary state of nature, and others into an extravagant admiration for the ancient republics, caused a third school, and Condorcet among them, to turn their eyes with equally boundless confidence and yearning towards an imaginary future. It was at all events the least desperate error of the three. Our expectations for the future, Condorcet held, may be reduced to these three points: the destruction of inequality among nations; the progress of equality among the people of any given nation; and, finally the substantial perfecting (_perfectionnement réel_) of man.