I should, in the next place, have proposed to consider the utility of philosophy, and at the same time have shown that, since it embraces all that the human mind can know, we ought to believe that it is by it we are distinguished from savages and barbarians, and that the civilisation and culture of a nation is regulated by the degree in which true philosophy nourishes in it, and, accordingly, that to contain true philosophers is the highest privilege a state can enjoy. Besides this, I should have shown that, as regards individuals, it is not only useful for each man to have intercourse with those who apply themselves to this study, but that it is incomparably better he should himself direct his attention to it; just as it is doubtless to be preferred that a man should make use of his own eyes to direct his steps, and enjoy by means of the same the beauties of colour and light, than that he should blindly follow the guidance of another; though the latter course is certainly better than to have the eyes closed with no guide except one's self. But to live without philosophizing is in truth the same as keeping the eyes closed without attempting to open them; and the pleasure of seeing all that sight discloses is not to be compared with the satisfaction afforded by the discoveries of philosophy. And, finally, this study is more imperatively requisite for the regulation of our manners, and for conducting us through life, than is the use of our eyes for directing our steps. The brutes, which have only their bodies to conserve, are continually occupied in seeking sources of nourishment; but men, of whom the chief part is the mind, ought to make the search after wisdom their principal care, for wisdom is the true nourishment of the mind; and I feel assured, moreover, that there are very many who would not fail in the search, if they would but hope for success in it, and knew the degree of their capabilities for it. There is no mind, how ignoble soever it be, which remains so firmly bound up in the objects of the senses, as not sometime or other to turn itself away from them in the aspiration after some higher good, although not knowing frequently wherein that good consists. The greatest favourites of fortune--those who have health, honours, and riches in abundance-- are not more exempt from aspirations of this nature than others; nay, I am persuaded that these are the persons who sigh the most deeply after another good greater and more perfect still than any they already possess. But the supreme good, considered by natural reason without the light of faith, is nothing more than the knowledge of truth through its first causes, in other words, the wisdom of which philosophy is the study. And, as all these particulars are indisputably true, all that is required to gain assent to their truth is that they be well stated.