See that unfortunate soldier who is falling hurt to death ("tombe blessé à...", Fr.) on the battlefield; he learns that his folks have vanquished and dies happy. He detached himself from himself (s'est détacher de lui-même", Fr.), has identified himself with something greater and more lasting than himself; his homeland ("patrie", Fr.); thus, while dying as an individual, he has the certainty to survive in a larger existence.
In ancient times, any man rising up above the common people tried to shape his life according to his principles; it is no longer like than now; it is (because) for the ancients, moral was a principle of inner life, whereas in our days, most of the time one is content to adhere to an official moral, that we recognize in theory, but that one does not care to put into practice.
It is to our lack of proper content ("notre manque de contenu propre:;», Fr.), of our inner emptiness that we need occupations and distractions, otherwise ("faute de quoi", Fr.) we experience boredom, which is nothing elses than the feeling of unease that take hold of us when our spirit is not absorbed by the mirages of life.
Up to here, in general, we have mainly stuffed the brain of the young people with a indigestible multitude of varios notions, without thinking about enough of the prime necessity to form their character.
Nothing that rest on some contradictory basis shall succeed or last in the long run ("ne saurait réussir ou durer, à la longue", Fr.); all that involve (or imply...) a contradiction is fatally destined, early or late, to disintegrate and disappear.
A man, engaged in his simple reflections in everyday life, will comprehend neither the possibility, nor the benefits of self-sacrifice, but, when given ("qu'on lui donne", Fr.) a great cause to defend, and he will find only natural to sacrifice oneself for it.
It must be all the same to the citizens ("ressortissants", Fr.) of a country that their governing (those in power) speak such language or such other ("telle langue ou telle autre", Fr.); likewise that it must be all the same to them that these adhere to such or such religion, so long as a full (or complete) liberty is equally garantee for everyone.
If pity was always equally alive and acting in all individuals and in all circumstances, we could do away with moral. Unfortunately, it is not compassion, but rather it's contrary, selfishness, that act most strongly in us.
When under the influence of certain (or some) reasons (or causes) (alcohol, war, etc - added Spir here) the low instincts are unbridled (or unrestrained), the brute appears (or come forward, "apparait", Fr.) and rule over (or dominate), stifling every ("toute", Fr.) noble, generous impulse; it is then the ruin (or downfall or decline) of any humanity in man.
The feeling ("sens", Fr.) of solidarity that is born amidst a community rest on the feeling of antagonism arouse (aroused ? arose ?... sorry, - "suscité", Fr.) by those who are opposed to it. Most of the time we only adhere to a party or a group, in order to better (or more, - "pour mieux se", Fr.) differentiate ourselves of another.
Outward, thanks to the knowledge of physical laws, man could subdue (or subjugate...) nature, but inwardly, he remained a slave to it. For, when all is said and done, at what is aiming all this display (or deployment) of activity, if not to realized outward profits, to provide material pleasure (or enjoyment). It is not the first time that men sell their birth right for a dish of lentils, and thus disown (or repudiate or deny) the best of thmeselves.
Whoever has recognized the vainglory of individuality will not attach any store ("n'attachera aucun prix à", Fr.) to fame. The only one thing which is really valuable, it is to do good.
Deep down, everything boils down ("au fond tout se ramène", Fr.) to the following simple question; Do we really want justice and the realization in this world of higher principles, or else do we want to serve selfish, short-sighted (à courte vue", Fr.) interests, which, when all is said and done, are also prejudicial (or detrimental, or harmful) to those very same that pursue them?
What is the use for a man to have at his disposal a large field of action, if within himself he remains confine to the narrow limits of his individuality.
The antagonism between nationalities will lose all its acuteness on the day when neither the iniquitous tendency to oppression and domination, nor the perpetual danger of the threatening preparations for war will exist. ("L'antagonisme entre les nationalités perdra toute son acuité le jour où n'existera plus la tendance inique à l'oppression et à la domination, ni le perpétuel danger des menaçants préparatifs de guerre. », Fr. ")
Nothing is more stimulating and more salutary to (or for) the inner (or inward) development than the exemple of men devoted to the good. It is in the company of men pursuing a same ideal that the still weavering (or unsteady) soul can set oneself ("se fixer", Fr) and stick to (or attach to) everything that is noble and generous.
Apart from selfish reasons, such as fear of punishments, fear of blame, of dishonour, etc, there remains only two motives that can stop (or prevent, "empâecher", Fr.) men from acting badly; the natural sense of commiseration (or "sympathy", - "commisération", Fr.) for one's fellow men - compassion, and the influence of education, by association of ideas ("par l'association d'idées", Fr.) - habit.
In life we only try to produce, to win, and enjoy the more we can; in science, to discoverand invent the more we can; in religion, to dominate (or rule over) on the greatest number of people we can; whereas the forming of the character, the further development (or in-dept analysis, "appronfondissement", Fr.) of the faculties of the intelligence ("les facultés de l'intelligence", Fr.), the refinement of the consciousness and of the heart, are considered incidental (or subordinate) things.