It lies beyond the limits of our task to enter into a discussion of Helvetius's transgressions in the region of speculative ethics, from any dogmatic point of view. Their nature is tolerably clear. Helvetius looked at man individually, as if each of us came into the world naked of all antecedent predispositions, and independent of the medium around us. Next, he did not see that virtue, justice, and the other great words of moral science denote qualities that are directly related to the fundamental constitution of human character. As Diderot said,[126] he never perceived it to be possible to find in our natural requirements, in our existence, in our organisation, in our sensibility, a fixed base for the idea of what is just and unjust, virtuous and vicious. He clung to the facts that showed the thousand different shapes in which justice and injustice clothed themselves; but he closed his eyes on the nature of man, in which he would have recognised their character and origin. Again, although his book was expressly written to show that only good laws can form virtuous men, and that all the art of the legislator consists in forcing men, through the sentiment of self-love, to be just to one another,[127] yet Helvetius does not perceive the difficulty of assuming in the moralising legislator a suppression of self-love which he will not concede to the rest of mankind. The crucial problem of political constitutions is to counteract the selfishness of a governing class. Helvetius vaulted over this difficulty by imputing to a legislator that very quality of disinterestedness whose absence in the bulk of the human race he made the fulcrum of his whole moral system.[128] [126] _Oeuv._, ii. 270. [127] _Disc._ ii. 24. [128] As Mr. Henry Sidgwick has put this:--"Even the indefatigable patience and inexhaustible ingenuity of Bentham will hardly succeed in defeating the sinister conspiracy of self-preferences. In fact, unless a little more sociality is allowed to an average human being, the problem of combining these egoists into an organisation for promoting their common happiness, is like the old task of making ropes of sand. The difficulty that Hobbes vainly tried to settle summarily by absolute despotism, is hardly to be overcome by the democratic artifices of his more inventive successor."