The Principles of Moral and Christian Philosophy. George Turnbull
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the will of a spirit: but only in a greater largeness of comprehension whereby analogies, harmonies, and agreements are discovered in the works of nature and the particular effects are explained, that is, reduced to general laws.”
But it is needless to dwell longer on this conclusion, since in the language of all natural philosophers,a those effects are reckoned to be fully explained in the physical way, which are shown to be particular<8> instances of a general law that had been already inferred from a sufficient variety of fair and unexceptionable experiments: and those effects only are said to be unexplained, which are not yet reduced to any known law, or the law of which is not yet understood and ascertained.
Such effects are sufficiently explained, and accounted for morally, when they are reduced to general laws which are proved to be good in the whole; because they are thus shown to proceed from laws that are morally good and just.
Natural philosophy in accounting for final causes, coincides with moral philosophy.
Tho’ phisiology be distinguished from moral philosophy, yet it was needless to suggest to any class of readers, before we used the words, beauty, order, good and perfection, that these are terms relative to beings capable of pleasure and pain, and of perceiving good order and beauty; or that laws cannot be said to be good or bad, right or wrong, beautiful or imperfect, but with respect to minds or perceiving beings: for pain or pleasure, good or ill, convenience or inconvenience, beauty or deformity, evidently presuppose perceptive faculties. On the one hand, an unperceiveable world cannot be the object of knowledge, or enjoyment of any kind; and, on the other, ’tis perceiving beings alone that can enjoy, or to whom existence can be happiness. But from this, it follows, that tho’ natural philosophy be commonly distinguished from moral; all the conclusions in natural philosophy, concerning the order, beauty, and perfection of the material world, belong properly to moral philosophy; being inferences that respect the contriver, maker, and governor of the world, and other moral beings capable of understanding its wise, good and beautiful administration, and of being variously affected by its laws and connexions.
In reality, when natural philosophy is carried so far as to reduce phenomena to good general laws, it becomes moral philosophy; and when it stops<9> short of this chief end of all enquiries into the sensible or material world, which is, to be satisfied with regard to the wisdom of its structure and oeconomy; it hardly deserves the name of philosophy in the sense of Socrates, Plato, Lord Verulam,21 Boyle, Newton, and the other best moral or natural philosophers.a
Moral philosophy described.
Having thus briefly shown what natural philosophy proposes to do, and upon what foundations it proceeds in establishing any conclusions; let us now see what moral philosophy must be. It is distinguished from phisiology, (as has been observed) because it enquires chiefly about objects not perceiveable by means of our outward organs of sense, but by internal feeling or experience; such as are all our moral powers and faculties, dispositions and affections, the power of comparing ideas, of reasoning or inferring consequences, the power of contracting habits, our sense of beauty and harmony, natural or moral, the desire of society, &c. Even these, however, may very properly be called parts of nature; and by whatever name, they, or the knowledge of them be called, ’tis obvious, that an enquiry about any of them, and the laws and connexions established by the author of nature, with regard to any of them, is as much a question of natural history or of fact, as an enquiry about any of our organs of sense, or about the constitution of any material object whatsoever, and the laws relating to it.
It must presuppose and proceed upon the same principles.
And therefore the same principles just mentioned as the foundation of all enquiries and reasonings in natural philosophy, must likewise take place, and be admitted in moral philosophy; that is, in all enquiries and reasonings concerning the human mind, its<10> powers, faculties, dispositions and affections, and the laws relative to them, as well as in all enquiries into the properties of a body.
For these principles are of an universal nature.
In truth, these principles must necessarily take place in the explication of any piece of nature that can be understood or explained. They are principles of a general nature, which, if they be true in any case, must be universally true; and therefore they must be universally admitted, with regard to every constitution, system or whole, corporeal or incorporeal, natural or moral, that is, body or mind. Whence it results, that with respect to the human mind; to the frame of any mind whatsoever, or in general with respect to any moral system it must be true.a
First principle of moral philosophy.
I. That unless it be so constituted and governed, that all the effects and appearances belonging to it, are the effects of general laws, it must be absolutely unintelligible; it must be complete confusion, irregularity and disorder; it cannot have a certain and determinate nature, but must be made up of disanalogous,<11> separate, incoherent parts, and operate in a desultory, inconstant manner: that is, it is not a whole; and cannot be the object of government or art, because it cannot be the object of knowledge: for all that can be known of it in such a case, is, that nothing can be ascertained about it; or that it is a Proteus, whose changes are without rule, and therefore are absolutely unascertainable.22
Second principle.
II. Those must be received as general laws or principles in a moral frame or constitution, which are found by experience to operate uniformly or invariably in that system. Thus, for instance, that habits are contracted by repeated acts, may be justly said to be a general law in our frame, because this law has its effects uniformly and invariably in our natures; or many effects do evidently show a relation to that law as their common source and principle; and not one effect in human nature is repugnant to it; for, in like manner, is gravitation concluded to be a general law in the sensible world.
Third principle.
III. Those must be good principles or laws in the constitution of a mind, or in any moral whole, which are conducive by their steady and uniform operation and prevalency to the greater good, beauty, and perfection of that whole in the sum of things. And therefore no effects which flow from such laws can be evils absolutely considered, or with respect to the whole. Thus the above-mentioned law of habits, must be a good general law in the constitution of the human mind, if its general tendency or influence be contributive to the greater good of the human mind in the sum of things; and no effects of that principle can be absolutely evil; because it is fit and good, that general laws should take place; and those must be good general laws, which are good in the whole, or conducive to the greater order, beauty, and perfection of a whole.<12>
Moral effects are sufficiently explained and accounted for physically and morally, by being reduced to good general laws.
From all which it must necessarily follow, that all those effects, with regard to any moral constitution, are fully explained and accounted for physically and morally, which are reduced to such general laws as have been mentioned, as so many particular instances of their uniform and general prevalency.
To know any moral object physically, can be nothing else but to know what it is, and how it is constituted; or to know its parts, and those references of parts to one another, which make it a certain determinate whole, that works and is operated upon in certain determinable ways.
And to know the final cause, or moral fitness of any constitution, can be nothing else, but to know what good end in the sum of things, all its parts, and all their mutual respects, with all the laws and connexions relative to it, tend to produce. In fine, as different beings as a man and a tree are, yet the knowledge of man and the knowledge of a tree must mean the same kind of knowledge; in either case it is to know what the being is, and to what end it is adapted by its make and texture, and in consequence of the laws and connexions upon which it any wise depends.
Hence we see how moral philosophy ought to be pursued, and how it will stand on the same footing with natural philosophy.
All this is too evident to be longer insisted upon. And what is the result of all that has been said? Is it not, that such moral appearances as are reducible to good general laws, will