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further modified by the wide diffusion of inherited notions and traditional usages . Herder is thus led to the inquiry * . how far the happiness of individual man is dependent upon the p > ogress of what is usually called civilization ? and here * without givi ng any countenance to the wild theories of Rousseau , by extolling savage above civilized life , Herder eloquently vindicates the i * n-
partiality of Providence in the unequal distribution of its gifts , and contends that individual happiness does not depend on the fortuitous circumstance of belonging to a state of society , where the means of sensual and intellectual gratification have been greatly and artificially multiplied , —where , consequently , much is necessary , and much must often be wanting , to happiness , —but on that development of the moral nature , that growth of the
affections and sentiments , which , proportioned to the circumstances in which he is placed , is the universal heritage of man , and apart from which , even in the most advanced stages of social culture , genuine happiness cannot exist . His doctrine , in fact , is this : that the moral powers of man may be unfolded in very different states of civilization , and that , where they are unfolded , man will be happy . c Happiness , ' he observes , * is rather a
silent feeling than a brilliant thought ; everywhere the emotions of the heart contribute far more than the workings of a profound intellect to pervade existence with the delightful spirit of love and joy . The feelings of mankind have assumed every variety of form that could subsist upon the earth under all the varieties of climate , external circumstance , and organization ; everywhere , however , the happiness of life does not consist in a stimulating
multitude of thoughts and feelings , but rather in the relation which these thoughts and feelings bear to the solid and inward enjoyment of our existence , and of all that we identify with it . Nowhere upon earth does the rose of human bliss blossom without thorns ; but that which springs up amidst these thorns is , everywhere and under all shapes , the fair though short-lived flower of human happiness . Millions are living upon the globe ,
who know nothing of the artificial refinement of our modern states ; and in the most civilized community , if we would be happy , we must begin where uncivilized man begins , —in seeking and maintaining , not from the artificial helps of society , but from ourselves , the healthful enjoyment of our souls and bodies , and the happiness of our hearts and homes . Father and mother , husband and wife , child and brother , friend and fellow-man ,-
—these are the friendships of nature , and in these relationships we must find our happiness . The institutions of society may place at our disposal more abundant instruments of artificial good ; but may , alas ! take from us , what is far more essential , the command and enjoyment of ourselves * * * ? Book VIII . v p . 176—180 .
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92 The Philosophy of the History of Mankind .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Feb. 2, 1832, page 92, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1806/page/20/
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