That we may adequately understand the power and operation of opinion in meliorating the institutions of society, it is requisite that we should consider the value and energy of truth. There is no topic more fundamental to the principles of political science, or to the reasonings of this work.
It is from this point that we may most perspicuously trace the opposite tenets, of the advocates of privilege and aristocracy on the one hand, and the friends of equality, and one universal measure of justice, on the other. The partisans of both, at least the more enlightened and honourable partisans, acknowledge one common object, the welfare of the whole, of the community and mankind. But the adherents of the old systems of government affirm "that the imbecility of the human mind is such as to make it unadviseable that man should be trusted with himself; that his genuine condition is that of perpetual pupillage that he is regulated by passions and partial views, and cannot be governed by pure reason and truth; that it is the business of a wise man not to subvert, either in himself or others, delusions which are useful, and prejudices which are salutary; and that he is the worst enemy of his species who attempts, in whatever mode, to introduce a form of society where no advantage is taken to restrain us from vices by illusion, from which we cannot be restrained by reason." Every man who adheres, in whole, or in part, to the tenets here enumerated will perhaps, in proportion as he follows them into their genuine consequences, be a partisan of aristocracy.
Tenets the opposite of these constitute the great outline of the present work. If there be any truth in the reasonings hitherto adduced, we are entitled to conclude that morality, the science of human happiness, the principle which binds the individual to the species, and the inducements which are calculated to persuade us to model our conduct in the way most conducive to the advantage of all, does not rest upon imposture and delusion, but upon grounds that discovery will never undermine, and wisdom never refute. We do not need therefore to be led to that which is fitting and reasonable, by deceitful allurements. We have no cause to fear that the man who shall see furthest and judge with the most perfect penetration will be less estimable and useful, or will find fewer charms in another's happiness and virtue, than if he were under the dominion of error. If the conduct I am required to observe be reasonable, there is no plainer or more forcible mode of persuading me to adopt it than to exhibit it in its true colours, and show me the benefits that will really accrue from it.