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In the actual state of social relationships, the forms (formes, Fr.) of politeness are necessary as a subsitute to benevolence.

African Spir

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African Spir
Relationships
Forms
Necessary
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Social
Form
Politeness
States
Benevolence
Actual

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It depends on ourselves to be to each others, either a blessing or a torment.
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To be effective, morality has to be reasoned (or worked out). To want (vouloir, Fr.) to repress evil only by coercion, and to obtain morality by a sort of training with the help of constraint, without motivating it from within, is to make it an unnatural result, devoided of lastind value.
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To sacrifice the moral to the physical, as is done in these days, is to sacrifice reality for a shadow.
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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.
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To reform society, and with it humanity, there is only one mean to transform the mentality of men, to direct them (les orienter, Fr.) in a new spirit.
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The moral improvement demands an evolution leading to a higher consciousness.
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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.
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Experience shows that what great role pratice and experience play in education pratice, the prolonged exercice lead to habit: exemple suggests imitation. Habit can become a second nature, but, wrongly directed (or guided), it may also heighten (or intensify) unfortunate tendencies and be an obstacle to progress.
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The realization of justice is, in the actual state of things, a matter of life or death for society and for civilisation itself.
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The precept to worship God 'in spirit and in truth' recommand to worship him as an inward and moral force, without physical attributes and with no relation to fears and egoist wishes.
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Possessions of this world have not been for the exclusive use by such or such category of individuals.
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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.
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Whether we had a (good) moral intuition more developed, we would be as much morally disgusted by the rapacity of those who try to benefit from, and monopolize (or secure or corner), having no consideration (regardless or irrespective of) for others (autrui, Fr.), than we physically are by a sickening (or nauseating) smell.
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Arbitrariness and true liberty are as distinct from each other that the empirical nature is distinct from the higher nature of man.
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Only a moral education based on free inner discipline can bring to bear a salutary action and lead to a true morality.
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There is only one thing in the world that is really valuable, it is to do good.
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The divine element manifests itself (or show up) in man as well by his aptitude for science, than by his aptitude for virtue. True morality, true philosophy and true art are in their essence (dans leur essence, Fr.) religious.
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In this world everything that is won to the ideal, is an eternal (or imperishable, - impérissable, Fr.) good.
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The most sacred duty, the supreme and urgent work, is to deliver humanity from the malediction of Cain - fratricidal war.
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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.
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