No one has ever believed that the human mind could exhaust all the facts of nature, all the refinements of measuring and analyzing these facts, the inter relationship of objects, and all the possible combinations of ideas. . . .
But because, as the number of facts known increases, man learns to classify them, to reduce them to more general terms; because the instruments and the methods of observation and exact measurement are at the same time reaching a new precision; . . . the truths whose discovery has cost the most effort, which at first could be grasped only by men capable of profound thought, are soon carried further and proved by methods that are no longer beyond the reach of ordinary intelligence. If the methods that lead to new combinations are exhausted, if their application to problems not yet solved requires labors that exceed the time or the capacity of scholars, soon more general methods, simpler means, come to open a new avenue for genius. . . .
We shall point out how more universal education in each country, by giving more people the elementary knowledge that can inspire them with a taste for more advanced study and give them the capacity for making progress in it, can add to such hopes; how [these hopes] increase even more, if a more general prosperity permits a greater number of individuals to pursue studies, since at present, in the most enlightened countries, hardly a fiftieth part of those men to whom nature has given talent receive the education necessary to make use of their talents; and that, therefore, the number of men destined to push back the frontiers of the sciences by their discoveries will grow in the same proportion [as universal education increases]. . . .
If we now turn to the mechanical arts, we shall see that their progress can have no other limit than the reach of the scientific theories on which they depend; that the methods of these arts are capable of the same improvement, the same simplifications as methods in the sciences. Instruments, machines, looms will increasingly supplement the strength and skill of men; will augment at the same time the perfection and the precision of manufactures by lessening both the time and the labor needed to produce them. Then the obstacles that still impede this progress will disappear, and along with them accidents that will become preventable and unhealthy conditions in general, whether owing to work, or habits, or climate. . . .
Among the progress of the human mind that is most important for human happiness, we must count the entire destruction of the prejudices that have established inequality between the sexes, fatal even to the sex it favors. One would look in vain for reasons to justify it, by differences in physical constitution, intelligence, moral sensibility. This inequality has no other source but the abuse of power, and men have tried in vain to excuse it by sophisms.
We shall show how much the destruction of customs authorized by this prejudice, of the laws it has dictated, can contribute to the greater happiness of families, and to the spread of the domestic virtues, the first foundation of all other virtues. It will promote the progress of education, because [education] will be extended to both sexes more equally, and because education cannot become general, even among men, without the cooperation of mothers. . . .
The organic perfectibility or degeneration of races in plants and animals may be regarded as one of the general laws of nature. This law extends to the human species; and certainly no one will doubt that progress in medical conservation [of life], in the use of healthier food and housing, a way of living that would develop strength through exercise without impairing it by excess, and finally the destruction of the two most active causes of degradation - misery and too great wealth - will prolong the extent of life and assure people more constant health as well as a more robust constitution. . . . Would it be absurd now to suppose that the improvement of the human race should be regarded as capable of unlimited progress? That a time will come when death would result only from extraordinary accidents or the more and more gradual wearing out of vitality, and that, finally, the duration of the average interval between birth and wearing out has itself no specific limit whatsoever? No doubt man will not become immortal, but cannot the span constantly increase between the moment he begins to live and the time when naturally, without illness or accident, he finds life a burden?
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Last updated 2/20/08