The supreme end of human life, you say, is happiness. I hence conclude very reasonably, that the supreme end of my life is my happiness. In order to ask of me the sacrifice of my happiness, it must be called for by some other principle than happiness itself. Consider to what perplexity this famous principle of the greatest good of the greatest number condemns me. I have already much difficulty in discerning my true interest in the obscurity of the future; by substituting for the infallible voice of justice the uncertain calculations of personal interest, you have not rendered action easy for me;[207] but it becomes impossible, if it is necessary to seek, before acting, what is the interest not only of myself, but of my family, not only of my family, but of my country, not only of my country, but of humanity. What! must I embrace the entire world in my foresight? What! is such the price of virtue? You impose upon me a knowledge that God alone possesses. Am I in his counsels so as to adjust my actions according to his decrees? The philosophy of history and the wisest diplomacy are not, then, sufficient for conducting ourselves well. Imagine, therefore, that there is no mathematical science of human life. Chance and liberty confound the profoundest calculations, overturn the best-established fortunes, relieve the most desperate miseries, mingle good fortune and bad, confound all foresight. And would you establish ethics on a foundation so mobile? How much place you leave for sophism in that complaisant and enigmatical law of general interest![208] It will not be very difficult always to find some remote reason of general interest, which will excuse us from being faithful in the present moment to our friends, when they shall be in misfortune. A man in adversity addresses himself to my generosity. But could I not employ my money in a way more useful to humanity? Will not the country have need of it to-morrow? Let us virtuously keep it for the country then. Moreover, even where the interest of all seems evident, there still remains some chance of error; it is, therefore, better to withhold. It will always be wisdom to withhold. Yes, when it is necessary, in order to do well, to be sure of serving the greatest interest of the greatest number, none but the rash and senseless will dare to act. The principle of general interest will produce, I admit, great devotedness, but it will also produce great crimes. Is it not in the name of this principle that fanatics of every kind, fanatics in religion, fanatics in liberty, fanatics in philosophy, taking it upon themselves to understand the eternal interest of humanity, have engaged in abominable acts, mingled often with a sublime disinterestedness?