consequently arousing anew atheistic dissent.



III.

It remains for me to tell why, in a work on political economy, I
have felt it necessary to start with the fundamental hypothesis
of all philosophy.

And first, I need the hypothesis of God to establish the
authority of social science.--When the astronomer, to explain the
system of the world, judging solely from appearance, supposes,
with the vulgar, the sky arched, the earth flat, the sun much
like a football, describing a curve in the air from east to west,
he supposes the infallibility of the senses, reserving the right
to rectify subsequently, after further observation, the data with
which he is obliged to start. Astronomic philosophy, in fact,
could not admit a priori that the senses deceive us, and that
we do not see what we do see: admitting such a principle, what
would become of the certainty of astronomy? But the evidence of
the senses being able, in certain cases, to rectify and complete
itself, the authority of the senses remains unshaken, and
astronomy is possible.

So social philosophy does not admit a priori that humanity can
err or be deceived in its actions: if it should, what would
become of the authority of the human race, that is, the authority
of reason, synonymous at bottom with the sovereignty of the
people? But it thinks that human judgments, always true at the