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erience； aided by geometry； should show them that the hexagonal shape is the best。 Then insurrections would occur。 The drones would be told to provide for themselves； and the queens to labor； jealousy would spread among the laborers； discords would burst forth； soon each one would want to produce on his own account； and finally the hive would be abandoned； and the bees would perish。 Evil would be introduced into the honey…producing republic by the power of reflection；the very faculty which ought to constitute its glory。
Thus； moral evil； or； in this case； disorder in society； is naturally explained by our power of reflection。 The mother of poverty； crime； insurrection； and war was inequality of conditions； which was the daughter of property； which was born of selfishness； which was engendered by private opinion； which descended in a direct line from the autocracy of reason。 Man； in his infancy； is neither criminal nor barbarous； but ignorant and inexperienced。 Endowed with imperious instincts which are under the control of his reasoning faculty； at first he reflects but little； and reasons inaccurately； then； benefiting by his mistakes； he rectifies his ideas； and perfects his reason。 In the first place； it is the savage sacrificing all his possessions for a trinket； and then repenting and weeping； it is Esau selling his birthright for a mess of pottage； and afterwards wishing to cancel the bargain； it is the civilized workman laboring in insecurity； and continually demanding that his wages be increased； neither he nor his employer understanding that； in the absence of equality； any salary； however large； is always insufficient。 Then it is Naboth dying to defend his inheritance； Cato tearing out his entrails that he might not be enslaved； Socrates drinking the fatal cup in defence of liberty of thought； it is the third estate of '89 reclaiming its liberty： soon it will be the people demanding equality of wages and an equal division of the means of production。
Man is born a social being；that is； he seeks equality and justice in all his relations； but he loves independence and praise。 The difficulty of satisfying these various desires at the same time is the primary cause of the despotism of the will； and the appropriation which results from it。 On the other hand； man always needs a market for his products； unable to compare values of different kinds； he is satisfied to judge approximately； according to his passion and caprice； and he engages in dishonest commerce； which always results in wealth and poverty。 Thus； the greatest evils which man suffers arise from the misuse of his social nature； of this same justice of which he is so proud； and which he applies with such deplorable ignorance。
The practice of justice is a science which； when once discovered and diffused； will sooner or later put an end to social disorder； by teaching us our rights and duties。
This progressive and painful education of our instinct； this slow and imperceptible transformation of our spontaneous perceptions into deliberate knowledge； does not take place among the animals； whose instincts remain fixed； and never become enlightened。
〃According to Frederic Cuvier； who has so clearly distinguished between instinct and intelligence in animals； ‘instinct is a natural and inherent faculty； like feeling； irritability； or intelligence。 The wolf and the fox who recognize the traps in which they have been caught； and who avoid them； the dog and the horse； who understand the meaning of several of our words； and who obey us；thereby show _intelligence_。 The dog who hides the remains of his dinner； the bee who constructs his cell； the bird who builds his nest； act only from _instinct_。 Even man has instincts： it is a special instinct which leads the new…born child to suck。 But； in man； almost every thing is accomplished by intelligence； and intelligence supplements instinct。 The opposite is true of animals： their instinct is given them as a supplement to their intelligence。'〃Flourens： Analytical Summary of the Observations of F。 Cuvier。
〃We can form a clear idea of instinct only by admitting that animals have in their _sensorium_； images or innate and constant sensations； which influence their actions in the same manner that ordinary and accidental sensations commonly do。 It is a sort of dream； or vision； which always follows them and in all which relates to instinct they may be regarded as somnambulists。〃F。 Cuvier： Introduction to the Animal Kingdom。
Intelligence and instinct being common； then； though in different degrees； to animals and man； what is the distinguishing characteristic of the latter？ According to F。 Cuvier； it is REFLECTION OR THE POWER OF INTELLECTUALLY CONSIDERING OUR OWN MODIFICATIONS BY A SURVEY OF OURSELVES。 This lacks clearness； and requires an explanation。
If we grant intelligence to animals； we must also grant them； in some degree； reflection； for； the first cannot exist without the second； as F。 Cuvier himself has proved by numerous examples。 But notice that the learned observer defines the kind of reflection which distinguishes us from the animals as the POWER OF CONSIDERING OUR OWN MODIFICATIONS。 This I shall endeavour to interpret； by developing to the best of my ability the laconism of the philosophical naturalist。
The intelligence acquired by animals never modifies the operations which they perform by instinct： it is given them only as a provision against unexpected accidents which might disturb these operations。 In man； on the contrary； instinctive action is constantly changing into deliberate action。 Thus； man is social by instinct； and is every day becoming social by reflection and choice。 At first； he formed his words by instinct；＇1＇ he was a poet by inspiration： to…day； he makes grammar a science； and poetry an art。 His conception of God and a future life is spontaneous and instinctive； and his expressions of this conception have been； by turns； monstrous； eccentric； beautiful； comforting； and terrible。 All these different creeds； at which the frivolous irreligion of the eighteenth century mocked； are modes of expression of the religious sentiment。 Some day； man will explain to himself the character of the God whom he believes in； and the nature of that other world to which his soul aspires。
＇1＇ 〃The problem of the origin of language is solved by the distinction made by Frederic Cuvier between instinct and intelligence。 Language is not a premeditated； arbitrary； or conventional device； nor is it communicated or revealed to us by God。 Language is an instinctive and unpremeditated creation of man； as the hive is of the bee。 In this sense； it may be said that language is not the work of man； since it is not the work of his mind。 Further； the mechanism of language seems more wonderful and ingenious when it is not regarded as the result of reflection。 This fact is one of the most curious and indisputable which philology has observed。 See； among other works； a Latin essay by F。 G。 Bergmann （Strasbourg； 1839）； in which the learned author explains how the phonetic germ is born of sensation； how language passes through three successive stages of development； why man； endowed at birth with the instinctive faculty of creating a language； loses this faculty as fast as his mind develops； and that the study of languages is real natural history；in fact； a science。 France possesses to…day several philologists of the first rank； endowed with rare talents and deep philosophic insight；modest savants developing a science almost without the knowledge of the public； devoting themselves to studies which are scornfully looked down upon； and seeming to shun applause as much as others seek it。〃
All that he does from instinct man despises； or； if he admires it； it is as Nature's work； not as his own。 This explains the obscurity which surrounds the names of early inventors； it explains also our indifference to religious matters； and the ridicule heaped upon religious customs。 Man esteems only the products of reflection and of reason。 The most wonderful works of instinct are； in his eyes； only lucky GOD…SENDS； he reserves the name DISCOVERYI had almost said creationfor the works of in