But
M. Dunoyer's theory implies also that progress belongs only to a
certain select portion of humanity, and that barbarism is the
eternal lot of nine-tenths of the human race. It is this which
constitutes, according to M. Dunoyer, the very essence of
society, which manifests itself in three stages, religion,
hierarchy, and beggary. So that in this system, which is that of
Destutt de Tracy, Montesquieu, and Plato, the antinomy of
division, like that of value, is without solution.
It is a source of inexpressible pleasure to me, I confess, to see
M. Chevalier, a defender of the centralization of instruction,
opposed by M. Dunoyer, a defender of liberty; M. Dunoyer in his
turn antagonized by M. Guizot; M. Guizot, the representative of
the centralizers, contradicting the Charter, which posits liberty
as a principle; the Charter trampled under foot by the University
men, who lay sole claim to the privilege of teaching, regardless
of the express command of the Gospel to the priests: GO AND
TEACH. And above all this tumult of economists, legislators,
ministers, academicians, professors, and priests, economic
Providence giving the lie to the Gospel, and shouting:
Pedagogues! what use am I to make of your instruction?
Who will relieve us of this anxiety? M.
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