Religion is not simply a theory, it is a higher life, of which morality is an integral part - a life devoted to the worship of the good and the true, for God, the absolute, is the supreme source of all perfection" ("La religion n'et pas une smple théorie, elle est une vie supérieure, dont la moralité fait partie intégrante - une vie vouée au culte du bien et du vrai, car Dieu, l'absolu est la source de toute perfection", Fr.)
The concept of absolute, hence (or whence) springs, in the moral field, the moral laws or norms, represent, in the field of knowledge, the principle of identity, which is the fundamental law of the thought; norms of logic springs from it, that govern the thought (or mind) in the field of science." ("Le concept de l'absolu, d'où découlent, dans le domaine moral, les lois ou normes morales, constitue, le principe d'identité, qui est la loi fondamentale de la pensée; il en découle les normes logiques qui régissent la pensée dans le domaine de la science.")
The need for sociability induce man to be in touch with his fellow men. However, this need might not ("ne saurait", Fr.) find its full (or complete) satisfaction in the conventional (or superficial, - "conventionnel", Fr.) and deceitful world, in which (or where) everyone is mainly (or mostly) trying to assert oneself in front of others ("devant les autres", Fr.), to appear, and hoping to find in society ("mondaine", Fr.) relationships some advantages for his interest and vanity (or vainglory or conceit", Fr).
There are some who esteem that it is a naivety to believe that a moral regeneration may be possible ("soit possible", Fr.); now, if this was not the case, it would not be worth the trouble that humanity continue to vegetate without aim.
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.
Besides the progress of industry and technique, we see a growing discontent among the masses; we see, besides the expansion ("expansion,", Fr.) of instruction, distrust and hatred expanding among nations ("s'étendre la méfiance et la haine entre," Fr.), that vie with one another ("qui rivalisent à l'envi," Fr.), by the increase of their armies and the improvement of their engines of murder ("engins meurtriers", Fr).
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.
Men who have sacrifice their well-being, and even their lives, for the cause of truth or the public good, are, from an empirical point of view - which scorn ("fait fi", Fr.) virtue and altruism - regarded as insane or fools; but, from a moral standpoint, they are heros who do honour ("qui honorent", Fr.) humanity.
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.
If man do not find in himself the required (or wished, or wanted, - "voulue", Fr.) force to accomplish his moral aspirations, he can try to purt himself in the conditions suitable to assist (or promote, or further, -"favoriser", Fr.) his self-control.
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.
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.