New-York daily tribune. [volume] (New-York [N.Y.]) 1842-1866, 1843-07-18


UNITY of the system OF Nature but never were
men farther removed from regular studies upon
this subject; as consequence not the SIM
plest notions have been acquired of UNIVERSAL
UNITY, which is composed of three branches s.:
Unity of Man with himself.
Unity of Man with God.
Unity of Man with the Universe.
1t will be proved in the course Of this work
that philosophers have for three thousand years
past neglected to study the first of the THREE
UNIrlEs, that of Man with himself, and specially
with his Passions, which out OF the Combined
Order are in a state OF general discord, leading to
perdtlon the individual whom they direct. by
the Passions are to be understood those impelng
powers, those springs of action, placed within us
by the Creator, such as friendship, the family SEN
timent, love- ambition, emulation, &c. We never
understand by them such subversivc emotions as
hatred, envy, jealousy, revenge, SC, which are
perversions of some Of the PASSIONS deranged
effects, but not true and original passons.)
This duplicity Of action this war of man with
himself, (or of the attractions in man with them
selves has given rise to false science OF phllos-
ophy and morals, which regards or holds this drl-
pcitv Of action as the natural state and lmmu-
table Destiny of Man. 1t teaches that he should
resist his affections, be at war With his natural
attractions and desires, and with HIMSELF which
constitutes man in state of war with the Crea-
tor for the affections, passions and instincts come
from the Creator, who has given them as guides
for man and all his creatures.
To this proposition, it will be replied by scen-
tific subtcties that Reason has been given US to
guide and moderate the impelling powers-the
passions and attractions within us from which
it would result:
LIST. That the Creator has subjected us to two
irrcconcilable and antpathetic guides passion
and reason, (Which constitutes organic duphclty)
ID. That the Creator is unjust towards the
99-l00ths of men to whom he has not given sul
ficicnt powers Of reason to control their attrac-
tionsand passions for in all countries barba-
rian or civilized the mass are almost devoid OF
reason, in the philosophical acceptation OF the
word This constitutes distributire duplicity9
'"A -
counterpoise, or as lever to repress the PASSIONS
has failed in attaining this end for it is evident
that this means or lever is mpotcnt even with the
1-l00th of men who are provided with 1t, and that
they who are supposed to possess the most OF 1t,
like philosophers and great men who recommend
it to the mass as the source Of happiness, are gen.
crally those who arc most enslaved to their pas
sions. This constitutes practical d"plicHy.)
Thus our present doctrines Of the Unity OF man
with himself commence by placing man IN
three.fold duplicity of action. This is mon
strous alteration of the human mind, treble
basphemy against Divine love and wisdom,
against the Creator of the Passions.
Nothing is admissible in these three hyPohe-
scs: all these alterations in metaphysics come
from not having studied the passions and attrac-
tons in man. from not possessing an analyftcHI
and syntheticaL knowledge of them, which know
ledge would have shown us what employment
what equillbrims the Creator assigns to Passion
and to Reason, how they will agree and harmon
ize in every way in the Combined Order or Asso-
ciation and how they must inevitably be III dis
cord in the present false and lncoherent Society,
based upon rcpugnant Industry and conflict OF
Interest.
Ignorant of the unity of man with himself, the
world is still more so of the other two unltlcs,
that of Man with God and with the Universe
We should not be surprised at this when we re-
fleet that the human mind has neglected the
study of the first Unity, the theory Of which
leads to the other two.
The principle has been regularly laid down
that Men are made for SOCIETY Cor destined to
live in Society," 1t has not been observed that
Society NAV be of two orders: the diSGSSocidtlce
and confictire, based on isolated families with
separate interests, and the combined or aSSoc'd-
tire, based on associations of families with unity
of interests and concert Of action. The differ
ence between the two is that of truth to ialseness,
of wealth to poverty, of light to darkness OF the
butterfly to the caterpillar Of the errat'c raove-
ment of comet to the measured movement OF a
planet
Men have had presentiments OF order and asso-
citation in Society; they have thought al sys-
tens of combination and unity OF action; bul
they have not proceeded to investigate the means
of carrying them out in practice they have not
thought of specializing on the following aIterna-
tive
There can exist but two methods in the eNer-
else of Industry to wit: the incoherent order, OF
cultivation carried on by isolated families as we
now see it. or the combined order, cultivation
prosecuted by large assemblages or associations
OF persons, with fixed laws respects an equlta-
bic division of profits, each individual receiving
share of the general product according TO his or