Now, the similar phrase, "How are you, dear cousin,"
although uttered in a situation identical with that of papa Dugrand,
produced phenomena diametrically opposed to those that my reason had
said were the only ones admissible. Is it not reasonable to suppose that
the sight of an agreeable or loved object will excite in us a genuine
feeling that before we had vainly striven to simulate? Does it not seem
natural to extend the hand to a friend when, with affectionate surprise,
we exclaim: "How are you, dear friend?" And should we ever think of
drawing the body away from the object that attracts us? Finally, does it
not seem that the head should be raised, the better to see that which
charms us?
Ah, no! All these things, apparently so true and so perfectly clear,
are radically false. Facts prove this beyond a doubt, and with facts
there can be on discussion, no argument. We must admit them _a priori_
or renounce the truth. Here, as in all questions of principle, _the
greatest act of reason consists in an act of faith_. This is absolutely
undeniable.
In the phrase, "How are you, papa Dugrand," the arms should be raised,
the head lowered and the torso thrown back, supporting itself on the
back leg. This was indeed a blow to the presumption of my poor reason,
but should it complain? No, for it has gained even from its confusion
most fruitful instruction.
Let us see. In questioning the effects and the analogy, we shall
doubtless explain their reason of being.
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