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 inculcate an inert resignation to those is which it is man's duty to endeavour to remedy. In the article in his 'Philosophical Dictionary' entitled "Bien, tout est bien," he thus sets forth a part of his argument:—

"I pray you, gentlemen, to explain to me your 'all is good,' for I do not understand it.

"Does this signify all is arranged, all is ordained, just as in the theory of moving forces? I understand and concur in that.

"Or, do you mean that every one is well-off, has wherewithal to live, and that nobody suffers? You know very well that is false.

"Or, is it your notion that the lamentable calamities which afflict the earth are good in relation to God, and rejoice Him? I do not believe this horror, nor do you.

"There are no evils, says Pope in his Fourth Epistle on the 'All is for the best;' 'if there are particular evils they make up the general good.' A strange general good!—composed of all diseases, all crimes, all sufferings, death and perdition…

"This system of 'all for the best' represents the Author of nature as a ruler powerful and evil, who does not trouble Himself that a multitude of men should perish, and that others should drag out their days in want and in tears, so long as His designs are accomplished. The opinion that this is the best of all possible worlds, far from being consolatory, is well calculated to reduce the philosophers who embrace it to despair. The question of good and evil remains a hopeless chaos for those who examine it in good faith; and for disputants it is merely an intellectual game—they are galley slaves, who sport with their chains."

His thoughts on the subject underwent a sudden and strong concentration at the news of the unparalleled horrors of the earthquake. Moved, as he always was, to re-