bling honors, to retain its members as long as possible within its instructions; another would be a corporation of Constancy, as we have said, at which the most part of men and women would stop; while others again, named Bacchantes, Bayaderes, &c., &c., would pass into other corporations, not so strict in their requirements. Such characters as Aspasia, Ninon de L'Enclos, &c., Fourier regards as essential parts in the variety of the human race, who will always exist, who must be allowed for in every scheme of philosophy, and whom society, instead of rudely thrusting from its charities, must turn to some good account. The most irregular natures must be made to coöperate in the production of Harmonic Results.

"The Passions which, for many reasons, will be the last to receive their high scientific development will be those of Love and Paternity, because they imply a degree of individual purity and social refinement which can only be attained in the course of many centuries. Until the female sex and parents should decide that such a state of purity had come, they must remain under existing regulations.

"Liberty of this kind, according to Fourier, would destroy Falsehood, and Truth preside over all the relations of Love; and each one, bringing his conduct into the full light of day, no one, in loving, would ever have occasion to fear deception and perfidy."

"As to the details which he has given, in conjecturing the peculiar customs of the higher degrees of Harmonic Life, we must say that many of them strike us as fanciful, and that others are highly repugnant and erroneous; but seeing that they are only conjectures, that his school does not pretend to understand them, nor put them forth as authoritative, that he requires a preparatory discipline and progressive refinement of some THREE CENTURIES or more for their adoption; that no connection of love he contemplates can be secret, but must be openly approved; we are disposed to leave them to the adju dications of time, holding ourselves ready, however, at all hazards, to prove that they are not purposely immoral, although we believe them to be false.

"It was impossible for Fourier, with his deep longings after

Truth and Purity, to have intentionally conjectured any thing immoral; he has crred, no doubt, but not with any corrupt purpose. He says himself expressly, in his later works, that he wishes no society to adopt his conjectures or truths until Parents and Women are fully prepared for them, and then only after it shall be found that they are the best and only methods of promoting PUBLIC AND EFFECTIVE MORALITY.'"

60

CONVERSATION III.

FOURIERISM.-Comparisons to be made under three general heads-I. Religion and philosophy; three particulars specified; long extract from Hugh Doherty-Several extracts from Fourier on the passions-II. Fundamental principles; three particulars specified and illustrated-III. Constitutional polity; seven particulars specified and illustrated-Conclusion-Robert Owen's social system to be next considered.

Inq. I have carefully perused the documents you commended to my consideration. They have afforded me much valuable information concerning Fourierism. I think myself now tolerably prepared to understand the comparisons you propose to make of Fourier's social system with yours.

Ex. I will proceed then immediately to submit those comparisons. I will present them under three general heads, viz: I. Religion and philosophy. II. Fundamental principles. III. Constitutional polity.

I. Religion and philosophy. Under this general head I will compare the two systems with reference to religion and philosophy. Both systems purport to have been deduced from religion and philosophy. Mine from the Christian Religion and a philosophy therewith accordant. Fourier's from Natural Philosophy and a religion therein comprehended. Herein I claim superiority for my system over his.

1. My system ascribes supremacy to the Christian Religion over all philosophy; whereas Fourier's makes philosophy supreme over all religion. In mine, religion evolves and patronizes philosophy. In his, philosophy involves and patronizes religion. I make the genuine Christianity of the New Testament, in its essential principles, absolutely divine, absolutely authoritative, absolutely necessary to human regeneration and happiness, both as respects individuals and society. Fourier does not denounce Christianity; he raises no quarrel with it; he tolerates it, along with the other religions of mankind; he

even quotes its great socialistic precepts as confirmatory of his doctrines when it suits his purpose; but evidently he attaches little value to it, and overrides it without scruple as often as it lies across his track. It is not the religion of his system. What that religion is may be difficult to define; but it is the. uatural religion of the intensified, equilibrated, harmonized passions worshiping God in true scientific order. I arrived at philosophy through religion. He arrived at religion through philosophy. My system starts with absolute confidence in Jesus Christ, as the highest manifestation of God to man-of the divine nature in human nature-of all-perfect Love and Wisdom speaking authoritatively to humanity. Fourierism starts with absolute confidence in Charles Fourier as a native discoverer of nature's laws relating to human happiness. He assumes to have read those laws in the original, by the sufficiency of his own philosophical acumen, and to have elaborated his system independently of all preceding masters. My system affirms the supreme "sovereignty of divine principles over all human beings, combinations, associations, governments, institutions, laws, customs, habits, practices, actions, opinions, intentions and affections." And it receives these divine principles as taught and exemplified by Jesus Christ. With me therefore, the genuine Christianity of Jesus is the Alpha and Omega of true religion; and this religion takes precedence of all things else. Fourier's system affirms the supremacy of passional attraction throughout creation. It denounces religious repression, self-denial for righteousness' sake, and all disagreeable moral discipline. It contends that scientific social arrangements will necessarily ensure passional harmony, and this will evolve perfect religion. With me, religion indicates right social arrangements, and helps mankind to achieve them. With him, science indicates such arrangements, just as it does musical accords; and when mankind are willing to conform to them, they will inevitably become truly religious. But how any considerable number of people are to be inducted into a state of mind to institute right social arrangements, he nowhere explains. This is an indispensable link in the chain of accomplishment which he seems never to have provided for, nor even

contemplated. It is easy to assume that mankind will exemplify true religion, when they shall have arrived at a state of passional harmony. But how are they to reach such a state? By scientific social arrangements according to my discoveries, says Fourier. But they have neither the will to attempt, nor the patience to persist in right arrangements; and nothing but true religion in leading individuals will superinduce such a will and patience. Therefore religion must come first, or passional harmony cannot come at all. In my system it is made first in order of time and authority; according to the injunction of Christ; "Seek first the kingdom of God and his righteousness, and all these things shall be added unto you." I claim a radical superiority for my social system in this particular over that of Fourier.

Inq. I perfectly agree with you; but I suspect many persons will decide against us in Fourier's favor.

There must be temtruth and right will who prefer Fourier's They will then be in

Ex. Very likely. I will not complain. porary differences and discussions; but finally triumph. All I ask is, that those system should honestly make trial of it. the way of learning which ranks first, religion or philosophy, and which should be held supreme.

2. Religion, as set forth in my system, is plainly defined, comprehensible and unmistakable. In Fourier's, it is obscurely stated, difficult to be apprehended, and mistakably equivocal. The first of these assertions needs no substantiation, other than what I have afforded in Part I. of this General Exposition. The second is candidly conceded by Mr. Doherty in his "Critical Annotations," particularly those of pp. 178-182, Vol. II. of the work entitled, "The Passions of the Human Soul." These are so just, discriminating and suggestively val uable, that I cannot resist the pleasure of rehearsing a considerable portion of them, as pertinent to the point now in hand.

It is difficult to know exactly what were Fourier's ideas of religion. He expressly states that communication is impossible between the natural and the spiritual worlds, and therefore revelation and prophecy are not, in his opinion, what they profess to be; i. e., communications of angels to men, through the medium