I shall now proceed, my friends, to another view of this subject in order to prove all these facts in another direction--to show that there is no kind of inconsistency or contradiction between one part of the system and another. In the development of one entire new state of things, it will appear that my arguments will apply with still greater force and minuteness.

      [Here Mr. Owen commences reading "an attempt to develop the outlines of an entire new state of existence, founded solely on the divine laws of human nature."]

      All past and present societies of men have been founded in direct opposition to these divine laws, and, in consequence, virtue has generally been made to consist in acting contrary to them, and vice in being obedient to them.

      We now propose for universal adoption, another state of society, in which virtue shall consist in being obedient to these laws, and vice in opposing them.

      These divine laws are:

      1. That man, at his birth, has been made ignorant of everything relative to his own organization, and he has not been permitted to create any part of the propensities, faculties, and qualities, physical or mental, which have been given to him, or which he possesses.

      2. That no two infants have yet been known to possess precisely the same organization at birth, and the differences between all infants are formed by a power unknown to them.

      3. That each individual is placed, at birth, without his consent or knowledge, within circumstances, which, acting upon his peculiar organization, impress the general character of those circumstances upon the infant, child, and man; the influence of those circumstances being modified, in some degree, by the peculiar natural organization of each individual.

      4. That no individual has had the power of deciding at what period of time, or in what part of the world, he shall come into existence; of whom he shall be born, what district religion he shall be trained to [115] believe, or by what other circumstances he shall be surrounded from birth to death.

      5. That each individual is so organized, that, when young, he may be made to receive impressions from those around him, which shall produce either true ideas or false notions, and beneficial or injurious habits, and to retain them with great tenacity.

      6. That each individual is so organized, that he must believe according to the strongest impressions that shall be made on his feelings; while his belief in no case depends upon his will.

      7. That each individual is so created, that he must like that which is pleasant to him, or that which produces agreeable sensations on his individual organizations; and he must dislike that which creates in him unpleasant or disagreeable sensations; while he cannot discover, previous to experience, what these sensations shall be.

      8. That each individual is so created, that the sensations made upon his organization, although pleasant or delightful at their commencement, become, when continued without intermission beyond a certain period, disagreeable and painful; while, on the contrary, when a too rapid change of sensations is made on his organization, it dissipates, weakens, and otherwise injures his physical, intellectual, and moral powers and enjoyments.

      9. That the highest health, the greatest progressive improvement, and most permanent happiness of each individual depend, in a great degree, upon the proper cultivation of all his faculties, physical and mental, from infancy to maturity, and upon all these parts of his nature being duly called into action, at their proper period, and temperately exercised according to the strength and capacity of the individual.

      10. That the individual is made to possess and acquire the worst character, when his organization at birth has been composed of the most inferior ingredients, or natural qualities of our common nature, and, when he has been so organized, that he has been placed from birth to death amidst the most vicious or worst circumstances.

      11. That the individual is made to possess and acquire a medium character, when his original organization has been created superior, but the circumstances which surround him from birth to death produce continued unfavorable impressions. Or when his organization has been formed of inferior propensities, faculties, and qualities, and the circumstances in which he has been placed from birth to death are of a character to produce superior impressions only. Or when there has been some mixture of superior and inferior qualities in the original organization, when it has been placed through life in various circumstances of good and evil. Hitherto this has been the common lot of mankind. [116]

      12. That the individual is made the most superior of his species when his original organization has been compounded of the best proportions, of the best ingredients of which human nature is formed, and when the circumstances which surround him during life produce only superior impressions. In other words, when his organization is the most perfect, and the laws, institutions, and practices which surround him are all in unison with his nature.

      These twelve fundamental laws will be found, on examination, to be in strict accordance with all existing facts; and in a rational state of society, all the laws and institutions will be founded upon them and they will govern the actions of all men.

      These laws, in the aggregate, demonstrate that man does not form his own physical, intellectual, or moral nature; that, consequently, he can have no merit or demerit for his particular organization in his person, and that all pride or assumed distinction, arising from the possession of them, under the most favored combinations in which they may exist, are irrational feelings arising solely from ignorance.

      These laws also demonstrate that man is compelled to believe according to the strongest conviction that can be made upon his mind, and to feel according to the most powerful impressions of pain or pleasure which can be made upon his organization. Consequently that he is a being irresponsible for his thoughts and feelings--irresponsible, whether he has been compelled by the circumstances around him, to believe in accordance with facts, or in opposition to them, or, whether he has been formed to love what others hate, or dislike what others approve. All institutions, therefore, formed in opposition to these divine laws of human nature must be irrational. All the institutions of men have been formed in opposition to them.

      These laws also demonstrate that man is a twofold being, whose character and conduct are formed, in part, by the peculiar organization which he possesses at birth, and in part, by the impressions which influence that organization through life.

      That the organization of each individual at birth, and the circumstances which influence it afterward, although generally similar, are in many particulars dissimilar; yet that the difference, whatever may be the extent, does not proceed from the will of the individuals. Consequently all uncharitableness, all anger and irritation, and all pride, for possessing particular feelings, proceed solely from ignorance of the divine laws of human nature, and are therefore irrational.

      Again, these laws demonstrate that the character and conduct of every human being, are essentially formed by the external circumstances which are allowed to exist around them from birth to death, [117] although their character and conduct are in some degree modified by the particular organization given to each individual at birth.

      Consequently no man can be justly made responsible for what he is, or for anything he may say or do; he cannot possess merit or demerit for his thoughts or feelings, for he is a being wholly formed by circumstances, all of which, when traced to their source, are, in reality, beyond his control.

      He is a being, however, who is evidently organized to desire happiness above all things, and that desire, united with a knowledge of the divine laws of human nature, will form a new train of circumstances, which will enable the men of one generation to adopt practical measures to insure the happiness of their successors.

      For these divine laws direct the certain way to happiness, "such as it has not yet entered into the heart of man to conceive." For a knowledge of these laws will create the inclination and power to live in obedience to them, and "perfect obedience" will produce the highest happiness that man can enjoy.

      In this new state of existence, all that is contrary to these divine laws of human nature, in all the religions of the world, will be withdrawn, and then true religion, or truth, pure, and undefiled, without useless and senseless rites, forms, or ceremonies, will alone remain. For many of these rites and ceremonies in all countries, are in direct opposition to the divine laws of human nature.

      Some of these rites and ceremonies are weak and childish, others are absurd and cruel, and some are horrid and monstrous. These errors were engendered in the imagination of men, when they "knew not what manner of beings they were;" when they were "babes and sucklings" in real knowledge; when "they did those things which they ought not to have done for their happiness."

      The time is now near at hand, when these worse than childish proceedings must give place to the plain and simple "law of obedience," to one uniform practice in accordance to the divine will or to the divine laws of human nature, and thus shall the "knowledge of the Lord" or of divine truth "cover the earth as the waters cover the seas," and therefore mythology, fables, dogmas, forms, and mysteries, founded in ignorance of these divine laws, will soon be banished from the earth. Then men will no longer look through these for better things as "through a glass darkly," but they will know themselves, and all motive to deception of every kind being removed, "they will know each other even as they are known." And when these false dogmas, fables, and mysteries, and the fundamental errors from which they [118] spring, shall be removed from society, and when they shall be replaced by a knowledge of the simple and beautiful divine laws of human nature, then, and not till then, "shall the mind be born again." And when this change shall take place, there shall be no perplexity or confusion of ideas; but, on the contrary, the feelings, thoughts, language, and conduct of all men shall be consistent, and they will always harmonize together.

      What is the amount of man's knowledge, at this day, of those subjects which he has been trained to call divine?

      He knows, through the medium of his senses, that the universe exists, and that those parts of it which he can perceive and understand, appear to him to be in constant motion. That decompositions, of the materials of the universe, continually take place, and new compositions with or without life, are again formed. That these compositions, decompositions, and recompositions, in endless succession, proceed from a power to him unknown and therefore mysterious. And of those things which man has called divine, this is the whole amount of the knowledge which he has yet acquired. He may, perhaps, learn more when he shall be taught to "know himself" and obey the laws of his nature, by investigating fact after fact, to the extent that the faculties with which he has been furnished will permit.

      At all events, he will be thus trained to acquire a manly and cheerful confidence in the unknown power that everywhere surrounds him, and in which he lives, moves, and has his being.

      But he will discover no motive to be afraid of its extent, or to distrust its ultimate results, and much less to flatter it by ceremonies and forms which are degrading to created beings.

      Instead of errors like these being made to engage the attention of our offspring, let us henceforward direct them to contemplate the beautiful expanse around us; to observe the mighty movements within it; to study those unchanging laws by which the germs of organization exist upon the earth, and become gradually perfected, each according to its kind, and again slowly or more rapidly declining, until they are redissolved into the original elements of the universe; commencing again their ceaseless round of new compositions; then let them be taught to reflect how all these movements and laws harmonize together. They will be delighted with the knowledge they will thus acquire; and the more they know, the more they will desire to act in obedience to these divine laws.

      Let us, therefore, now remove far away from succeeding generations all these useless and degrading abominations, which serve only to debase the great mass of mankind, and to lay their intellectual faculties [119] prostrate before a few of their fellows, who, in no respect, are made superior to themselves, except by a peculiar education. And a much better education than any of them have yet received may now be given to every individual of the human race.

      But with the knowledge now acquired of these divine laws, we cannot be angry or displeased with any of them, even with those who have been thus trained to be the most irrational and cruel--no, not to those who have tortured their fellows, or sacrificed them on the altar of their gods.

      Do any of these yet remain on the earth, we must pity them, have charity for them; speak kindly to them, and endeavor by all the means in our power to do them good.

      All human laws, as they now exist, are, as we have stated, in opposition to the divine laws of human nature; they presuppose that man has been so organized as to possess the power to compel himself to think as he pleases, and to feel as he likes. All human governments are founded on these notions, and they must lead men altogether astray from truth and happiness. They are, therefore, not only useless, but highly injurious in every light in which they can be viewed.

      Written laws of human invention are necessary only while attempts shall be made to govern men in opposition to their nature and contrary to reason.

      All the artificial laws and institutions of man's devising, in opposition to his nature, have ever been a curse to the human race, and they may be safely superseded as soon as the rising generation shall become familiar with the laws of their nature, and shall be placed within circumstances in which they may act in obedience to them.

      When this shall be done, all motive to disunion, or to create any unpleasant difference of opinion or feeling, will cease, and whatever may require adjustment between individuals or communities, will be speedily and satisfactorily arranged by the persons appointed to govern the interests of all equally.

      In this new state of existence all private property in persons and things, that is in opposition to the fixed laws of human nature, will cease, and, in consequence, selfishness, poverty, and jealousy will terminate.

      Instead of submitting to the innumerable evils arising from private property arrangements will be formed to secure, for every one, from birth to death, a full supply of everything that is the best for human [120] nature, taking also into consideration the minor differences formed by nature, in the organization of each individual.

      As soon as all unnecessary private property shall be abolished, it will no longer be, or appear to be, for the interest of any one, that anything inferior in quality shall be produced for the use of man.

      There will be no inferior cultivation; no inferior houses or buildings of any kind; no inferior roads, bridges, canals, aqueducts, vessels for navigation, or machinery for any purpose; all of them will be constructed of the best materials that can be procured, and they will be planned and executed under the direction of those who shall be found to possess the best knowledge and the most valuable experience upon each subject respectively. In short, whatever is to be done will be executed in the neatest manner known at the time, in any part of society; for the talents of each will be applied the most advantageously for the benefit of all.

      In this new state of existence wars will terminate as rapidly as a knowledge of the laws of human nature shall be made to extend over the earth.

      For war is opposed to the happiness of the human race. It is beneficial for all that there should be a full supply of the best of everything for every human being, and that all should be more or less engaged in its production, preservation, or distribution.

      But war withdraws the efficient part of the population from producing, preserving, or distributing, and forms it into a most effective power to consume wastefully, to destroy upon a large scale, and to prevent production.

      It is the interest of all men, without any exception, that all their powers should be applied to aid in producing the best of everything for every one, or to be employed in some way that shall promote the greatest benefit.

      In the present irrational state of existence it is often, among the wealthy indeed, generally deemed more honorable to be employed in occupations useless or injurious, rather than to be seen making or producing anything useful or necessary for the existence or enjoyment of rational beings.

      This war, through all its ramifications, is destructive of happiness, and of the rational faculties of the human race, and yet it has been deemed the most honorable of all employments.

      For those men who have been the most successful in destroying the productions of their fellow-men; in killing and wounding the greatest number of them; in burning their habitations and property; in [121] creating thereby the greatest extent of famine, and the largest amount of individual suffering and misery with the most widespread destruction of human industry and comfort, have been through all past ages the most honored and rewarded.

      In the new state of existence, all these proceedings will be deemed irrational, and will never be practiced except by those who are insane.

      As soon, therefore, as a generation shall be trained from infancy in a knowledge of the divine laws of human nature, all contention will cease, and charity and peace will everywhere prevail.

[COD 115-122]