Into this field of criticism it is not, I repeat, our present business minutely to enter. The only question for us, attempting to study the history of opinion, is what Helvetius meant by his paradoxes, and how they came into his mind. No serious writer, least of all a Frenchman in the eighteenth century, ever sets out with anything but such an intention for good, as is capable of respectable expression. And we ask ourselves what good end Helvetius proposed to himself. Of what was he thinking when he perpetrated so singular a misconstruction of his own meaning as that inversion of beneficence into self-love of which we have spoken? We can only explain it in one way. In saying that it is impossible to love good for good's sake, Helvetius was thinking of the theologians. Their doctrine that man is predisposed to love evil for evil's sake, removes conduct from the sphere of rational motive, as evinced in the ordinary course of human experience. Helvetius met this by contending that both in good and bad conduct men are influenced by their interest and not by mystic and innate predisposition either to good or to evil. He sought to bring morals and human conduct out of the region of arbitrary and superstitious assumption, into the sphere of observation. He thought he was pursuing a scientific, as opposed to a theological spirit, by placing interest at the foundation of conduct, both as matter of fact and of what ought to be the fact, instead of placing there the love of God, or the action of grace, or the authority of the Church. We may even say that Helvetius shows a positive side, which is wanting in the more imposing names of the century. Here, for instance, is a passage which in spite of its inadequateness of expression, contains an unmistakable germ of true historical appreciation:--"However stupid we may suppose the Peoples to be, it is certain that, being enlightened by their interests, it was not without motives that they adopted the customs that we find established among some of them. The bizarre nature of these customs is connected, then, with the diversity of interests among these Peoples. In fact, if they have always understood, in a confused way, by the name of virtue the desire of public happiness; if they have in consequence given the name of good to actions that are useful to the country; and if the idea of utility has always been privately associated with the idea of virtue, then we may be sure that their most ridiculous, and even their most cruel, customs have always had for their foundation the real or seeming utility of the public good."[129] [129] _Disc._ ii. 13.