for him real or supposed advantages, pleasures, or agreeable sensations
of any sort: it is by this means that genius gains an ascendancy over
the mind of man, and obliges a whole people to acknowledge its powers.
Thus, the diversity and inequality of the faculties, as well corporeal
as mental or intellectual, renders man necessary to his fellow man,
makes him a social being, and incontestibly proves to him the necessity
of morals.

According to this diversity of faculties, the individuals of the human
species are divided into different classes, each in proportion to the
effects produced, or the different qualities that may be remarked: all
these varieties in man flow from the individual properties of his soul,
or from the particular modification of his brain. It is thus, that wit,
imagination, sensibility, talents, &c. diversify to infinity the
differences that are to be found in man. It is thus, that some are
called good, others wicked; some are denominated virtuous, others
vicious; some are ranked as learned, others as ignorant; some are
considered reasonable, others unreasonable, &c.

If all the various faculties attributed to the soul are examined, it
will be found that like those of the body they are to be ascribed to
physical causes, to which it will be very easy to recur. It will be
found that the powers of the soul are the same as those of the body;
that they always depend on the organization of this body, on its
peculiar properties, on the permanent or transitory modifications that
it undergoes; in a word, on its temperament.

_Temperament_ is, in each individual, the habitual state in which he
finds the fluids and the solids of which his body is composed. This
temperament varies, by reason of the elements or matter that predominate