Both doctrines are derived from an inexact and incomplete observation of these facts. I have already stated in these Meditations what I think of the isolation of Christian morality from Christianity, and the reason why I reject it. { 55} At present I apply myself to the idea of independent morality, and in the name of a psychology, pure at once and severe, I affirm that there exists an intimate, legitimate, and necessary union between morality and religion.
A preliminary observation occurs to me. Those who adopt the theory of an independent morality, start from the idea that there is a moral law, strange to and superior to all interested motives, to all selfish passions; these rank duty above, and treat it as independent of, every other motive of action.
I am far from contesting this principle with them, but they forget that it _has_ been, and still _is_, strongly contested: contested by both ancient and modern philosophers. Some have considered the pursuit of happiness, and the satisfaction of individual interests, as the right and legitimate aims of human life. Others have placed the rule of man's conduct, not in personal interests, but in general utility, in the common welfare of all mankind. Others have thought that they could perceive the origin and the guarantee for morals in the sympathy of human sentiments. { 56} The moral and obligatory law, or duty, is far from being the recognised and generally accepted basis of morality; systems the most varied have arisen, and are incessantly forming themselves, with respect to the principles of morals, as with respect to other great questions of our nature; and the human understanding fluctuates no less in this corner of the philosophic arena than in the others. Let the moralists of the new school not deceive themselves; in proclaiming morality to be independent of religion, they mean to give it one fixed basis, the same for all, and they believe that they succeed in the attempt. They deceive themselves: morality, thus isolated, remains as much as ever a prey to the disputes of man.
I pass over this grave misconception on the part of the defenders of the system, and I examine the system itself. Let us see if it is the faithful and full expression of human morality, if it contains all the facts which constitute its natural and essential elements.