He confronts the empiricists with Kant's famous doctrine that the pure notions of the understanding have their sources in the nature of the soul, and that an innate fundamental conception of religion is to be found at all times and in all races. Always and everywhere, he says, there is to be found the belief in a life after death, reverence for the dead, burial of the dead in the certainty that life has not ended for them, and, finally, the belief that the universe had a beginning and will have an end. These are to him, much as they were to Benjamin Constant, the spiritual elements which constitute the firm foundation of religion. He does not realise that they may be resolved into still simpler elements, which are to be found unconnected with religious feeling. For he does not investigate freely, independently, but esteems it an honour to succeed to what he calls "le glorieux héritage de la haute philosophie." In a precisely similar manner he inveighs against attempts to place morality upon an empirical basis. "Instead," he says, "of starting from the feeling of justice and sympathy which dwells in the hearts of all men, people have tried to base morality upon the instinct of self-preservation and utility." He clearly has no comprehension whatever of the profound philosophic instinct which has led the thinkers of the opposite school to resolve the idea of justice into its first elements, and show how it originates and takes shape. He merely writes bombastically and indignantly of the impossibility of arriving by such processes at revealed religion, "the divine proofs of which unbelief had rejected."[3] The same man who praises Montesquieu's _Lettres Persanes_, and approves of that author's qualification of religion as a secondary matter, is, with the half-heartedness of the period, horrified by the attempt of the empirical philosophers to discover the elements which go to the construction of the idea of justice. Hence it is that we find in Barante the beginnings of that foolish play upon the double meaning of the word sensualism, which was to be throughout the century a weapon in the hands of hypocrisy and baseness--the word being used at one time as the appellation of the particular philosophy sometimes known by that name, at another as the equivalent for sensuality, or yet again for the doctrine that sensual pleasures are the aim of life. Barante, like Cousin, defends the superficial and unscientific spiritualism which flourished in France in the first decades of this century as a philosophy which encouraged virtue and morality.