Thus man, in his own ideas, became double; he looked upon himself as a whole, composed by the inconceivable assemblage of two different, two distinct natures, which have no point of analogy between themselves: he distinguished two substances in himself; one evidently submitted to the influence of gross beings, composed of coarse inert matter: this he called BODY;--the other, which he supposed to be simple, of a purer essence, was contemplated as acting from itself: giving motion to the body, with which it found itself so miraculously united: this he called SOUL, or SPIRIT; the functions of the one, he denominated _physical, corporeal, material_; the functions of the other he styled _spiritual, intellectual._ Man, considered relatively to the first, was termed the PHYSICAL MAN; viewed with relation to the last, he was designated the MORAL MAN. These distinctions, although adopted by the greater number of the philosophers of the present day, are, nevertheless, only founded on gratuitous suppositions. Man has always believed he remedied his ignorance of things, by inventing words to which he could never attach any true sense or meaning. He imagined he understood matter, its properties, its faculties, its resources, its different combinations, because he had a superficial glimpse of some of its qualities: he has, however, in reality, done nothing more than obscure the faint ideas he has been capacitated to form of this matter, by associating it with a substance much less intelligible than itself. It is thus, speculative man, in forming words, in multiplying beings, has only plunged himself into greater difficulties than those he endeavoured to avoid; and thereby placed obstacles to the progress of his knowledge: whenever he has been deficient of facts, he has had recourse to conjecture, which he quickly changed into fancied realities. Thus, his imagination, no longer guided by experience, hurried on by his new ideas, was lost, without hope of return, in the labyrinth of an ideal, of an intellectual world, to which he had himself given birth; it was next to impossible to withdraw him from this delusion, to place him in the right road, of which nothing but experience can furnish him the clue. Nature points out to man, that in himself, as well as in all those objects which act upon him, there is never more than matter endowed with various properties, diversely modified, that acts by reason of these properties: that man is an organized whole, composed of a variety of matter; that like all the other productions of Nature, he follows general and known laws, as well as those laws or modes of action which are peculiar to himself and unknown. Thus, when it shall be inquired, what is man?