The Principles of Moral and Christian Philosophy. George Turnbull
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to natural philosophy. So that as the explication of the mundan system, being mixed of reasonings and observations, is properly called mixed mathematics, or mixed natural philosophy; so an account of human nature, mixed of principles inferred from immediate observation, and others deduced from such principles, by reasoning from ideas or definitions, may be called mixed moral philosophy, or mixed metaphysics; for demonstrations about moral ideas are commonly called metaphysical. But the word metaphysick having fallen into contempt, instead of calling this treatise mixed principles, or metaphysical principles, I have simply termed it, The principles of moral philosophy. I<23> shall not now enquire into the causes that have brought metaphysical reasonings, the name at least, into disrepute: but certainly no one will say, that intelligence, will, affections, or in one word, moral powers, and their relations, are not worth enquiring into, or collecting experiments and reasonings about.
The following treatise is therefore made up partly of observations, or experiments, and of reasonings from the very nature of moral powers.
I have only mentioned all this, to shew how moral philosophy ought to go on, and to forewarn my reader, that he is not to expect in this treatise merely a collection of experiments, but a good deal of reasoning from principles known to be true by experience, to effects; and reciprocally from effects known by experience to be true, to their causes or principles. And whatever may be thought of the execution (which I submit to all candid judges, who are ever rather favourably than severely disposed) sure none can look upon the design to be trifling, who understand what moral powers mean. For if any thing is worth man’s attention, it is man himself, that is, his natural powers, end, dignity and happiness.
The chief design of the following enquiry stated.
Having thus dispatched all necessary preliminaries as briefly as I could, the question now to be entered upon is, “Are all the effects and appearances relative to the constitution of our minds, effects of powers, faculties, dispositions and affections, which with all the laws and connexions belonging to them, tend to produce good, order, beauty and perfection in the whole?” As in enquiring about the constitution of a horse, for example, it belongs not properly to such a question, whether that animal be superior or inferior to a lion; but that enquiry presupposes the constitutions and ends of both these animals known; so in the present case, the first question is not, whether there are not in nature more noble beings than man; but whether man deserves his place in nature, as being well adapted to a very good and noble end; to a dignity, a perfection,<24> a happiness, to have fitted and qualified him for which, proves great wisdom and goodness in his Author, the Author of nature.
Where all must full, or not coherent be;
And all that rises, rise in due degree;
Then in the scale of life and sense, ’tis plain,
There must be somewhere such a rank as man;
And all the question (wrangle e’er so long)
Is only this, If God has plac’d him wrong?
Essay on man, Epist. 1.24
I shall now endeavour to go through the more remarkable general laws of our constitution, to which the chief appearances relative to mankind seem to be reducible.
The law of power, or activity.
The first thing to be observed with regard to our make and state, is, “That we have a certain sphere of activity.”
Whatever disputes there are among philosophers about the freedom of our will, it is universally acknowledged, “That man has in several cases a power to do as he wills or pleases. Thus, if he wills to speak, or be silent, to sit down, or stand, ride, or walk; in fine, if his will changes like a weather-cock, he is able to do as he wills or pleases, unless prevented by some restraint or compulsion. He has also the same power in relation to the actions of his mind, as to those of the body. If he wills or pleases, he can think of this, or that subject, stop short, or pursue his thoughts, deliberate, or defer deliberation; resolve, or suspend his deliberations as he pleases,<25> unless prevented by pain, or a fit of an apoplexy, or some such intervening restraint or compulsion. And this, no doubt, is a great perfection for man to be able in relation both to his thoughts and actions, to do as he wills and pleases in all these cases of pleasure and interest. Had he this power or liberty in all things, he would be omnipotent.” And in having this power or liberty to a certain extent, does his superior excellence above the brute creation consist. Were not man so made, he would necessarily be a very low and mean creature in comparison of what he really is; as he is now constituted a free agent; or as he is invested with a certain extent of dominion and efficiency.
Power consists in dependence of effects upon the will.
It is a perfection to have power.
The power or dominion of a Being cannot consist in any thing else, but the dependence of certain effectsa upon its will as to their existence or non-existence. Its sphere of activity, liberty and efficiency is larger or narrower in proportion to the extent of this dependence on its will; for so far as it reaches does ones command or will reach. Now how far human power or activity extends; or, in other words, what are with respect to man the principal τα εϕ ημιν,25 will appear as we advance in this enquiry. Mean time, it is certainly necessary, in order to our dignity and perfection, that we should have a certain dominion and power in nature assigned to us. This, doubtless, is a greater perfection, than having no power, no command, no sphere of activity. Without power, creatures cannot make any acquisition: being capable of virtue and merit, necessarily presupposes some power or dominion.
Of human power.
With regard to animal life and its functions.
With respect to moral attainments.
Why it is so.
It is matter of universal experience, that, in the present state, a large share of what we enjoy or suffer is put in our own power; or, in other words, that pleasure and pain are the natural consequences of our actions. And consequently, the general method<26> of the author of nature, with regard to us, may be justly said to be teaching, or forewarning us by experience in consequence, of having endued us with the capacity of observing the connexions of things, that if we act so and so, we shall obtain such enjoyments, and if so and so, we shall have such and such sufferings. That is, the author of nature gives us such and such enjoyments; or makes us feel such and such pains in consequence of our actions. We find, by experience, our maker does not so much as preserve our lives independent of our own care and vigilance to provide for our sustenance, to ward against destruction, and to make a proper use of the means appointed by nature for our safety and well-being. And, in general, all the external objects of our various, natural appetites and affections, can neither be obtained, nor enjoyed without our exerting ourselves in the ways appointed to have them; but, by thus exerting ourselves, we obtain and enjoy those objects in which our natural good consists. In like manner, our progress in knowledge, in any art, or in any virtue, all moral improvements depend upon ourselves: they, with the goods resulting from them, can only be acquired by our own application, or by setting ourselves to acquire them according to the natural methods of acquiring them. This is really our state; such really is the general law of our natures.
Our natural perfection consists in our being so constituted.
Now, if it is asked, why the author of nature does not give to mankind promiscuously such and such perceptions without regard to their actions, or independently of themselves, as nature seems to do with inferior creatures? The answer is obvious, ’Tis because he has made moral agents as well as lower animals. For it is self-evident, that nothing can be called a moral attainment or perfection, but what is acquired by one’s own exercise or application to attain to it. There must be a very high and noble pleasure in considering any quality as one’s own acquisition,<27> which no Beings can have but those who are capable of making improvements and advancements by their own application, or who have a certain power and dominion in nature by which