Instead of considering liberty as a dogma, I shall present it as a RESULT; instead of making it the attribute of man, I shall make it the ATTRIBUTE OF CIVILIZATION; instead of imagining forms of government calculated to establish it, I shall do my best to explain how it is BORN OF EVERY STEP OF OUR PROGRESS. Then he adds, with no less reason: It will be noticed how much this method differs from that of those dogmatic philosophers who talk only of rights and duties; of what it is the duty of governments to do and the right of nations to demand, etc. I do not say sententiously: men have a right to be free; I confine myself to asking: how does it happen that they are so? In accordance with this exposition one may sum up in four lines the work that M. Dunoyer has tried to do: A REVIEW of the obstacles that IMPEDE liberty and the means (instruments, methods, ideas, customs, religions, governments, etc.) that FAVOR it. But for its omissions, the work of M. Dunoyer would have been the very philosophy of political economy. After having raised the problem of liberty, political economy furnishes us, then, with a definition conforming in every point to that given by psychology and suggested by the analogies of language: and thus we see how, little by little, the study of man gets transported from the contemplation of the me to the observation of realities. Now, just as the determinations of man's reason have received the name of IDEAS (abstract, supposed a priori ideas, or principles, conceptions, categories; and secondary ideas, or those more especially acquired and empirical), so the determinations of liberty have received the name of VOLITIONS, sentiments, habits, customs. Then, language, figurative in its nature, continuing to furnish the elements of primary psychology, the habit has been formed of assigning to ideas, as the place or capacity where they reside, the INTELLIGENCE, and to volitions, sentiments, etc., the CONSCIENCE. All these abstractions have been long taken for realities by the philosophers, not one of whom has seen that all distribution of the faculties of the soul is necessarily a work of caprice, and that their psychology is but an illusion.