The Principles of Moral and Christian Philosophy. George Turnbull
Читать онлайн книгу.
that giving supposes a receiver, as well as a giver; and that giving can only be necessary, where there is something wanted: One cannot bestow, or give what he has not; and he who is supplied or redressed, must have been in want or distress, previously to the relief received.
Progress in knowledge must depend on social assistances.
As for the other, it is beyond all doubt. For in conversation, how does fancy warm and sprout! It is then that invention is most fertile, and that imagination is most vigorous and sprightly. The best way of getting to the bottom of any subject is by canvassing and sounding it in company: then is an object presented to us by turns in all its various lights, so that one is able, as it were, to see round it. As iron sharpens iron, so does conversation whet wit and invention. Ideas flow faster into the mind, and marshal themselves more easily and naturally into good order in society, than in solitary study. In fine, to be convinced of the happy effects of society in this respect, we need only compare a peasant confined to his hut and herd in the country, with a mechanic of the lowest order in a great city.a And when<37> we look into the history of arts and sciences or of mankind in general, nothing is more evident, than that learning of whatever sort, and arts and sciences, never made any great progress but in places of large and extensive commerce. There always was and always will be such a connexion; because men were intended by nature to arrive at perfection in a social way; or by united endeavours. Now as for that fitness, it cannot be called into question no more than the other just mentioned, unless it be said, it is not fit that men should be made for partnership, or for social happiness. For, how can beings be made for society without being so formed as to stand in need of one another; so made as to have pleasure in social communication; and to receive mutual benefits and assistances, or succours from one another in the exercises of their powers; or, unless their perfection and happiness be such a one as can only be acquired by social union and united force? But what relates to society shall be more fully considered in another place.
Recapitulation.
From what hath been said, it is clear, 1. “That it is the general law of our natures with regard to our dominion, power or liberty, that it shall depend upon our progress in knowledge.” 2. That it is the general law of our natures with regard to knowledge, “That being in the nature of things progressive, it can only be acquired by experience in proportion to our application, and to our situation for taking in ideas and views, and to our situation for receiving assistances by social communication.” So that if men’s natural abilities be equal, their progress in knowledge will be in proportion to their situation for receiving ideas, and for receiving assistances by social communication: and if their situations are equal in both these respects, their progress in knowledge will be in proportion to their natural abilities, or their industry and application. But as one’s knowledge is, so will his capacity or skill be of employing all his other<38> powers. Intelligent power supposes intelligence or knowledge.
The laws with respect to our intelligent power and progress in knowledge are good.
Now all these laws or circumstances relative to knowledge and intelligent action, having been proved to be either necessary or fit; it must follow, that all the phenomena which are reducible to these laws of nature are good, being the effects of good general laws. For without general laws there can be no power or sphere of activity; and all the interests of intelligent beings require, that the laws relative to them be general, that they may be ascertainable by them.
But we shall have yet a clearer view of our make and constitution with respect to knowledge, if we consider a little the faculties and dispositions with which we are provided and furnished for making progress in knowledge.
Instances of the care and concern of nature about us, with regard to knowledge consistently with the preceeding laws.
Let us, however, before we go further, observe; that tho’ knowledge be progressive and dependent on our diligence and application to improve in it, yet the care of nature about us with regard to knowledge is very remarkable in several instances.
First instance.
I. The wisdom and goodness of nature appears with great evidence, in making a part of knowledge, which it is necessary for us to have in our infant state, and before we can think, meditate, compare and reason, as it were unavoidable, or impossible not to be acquired by us insensibly; while, at the same time, knowledge is in the main progressive, and can only be acquired gradually in proportion to our diligence to improve in it. For how soon, how exceeding quickly do we learn by experience to form very ready judgments concerning such laws and connexions in the sensible world, as it is absolutely necessary to our well-being, that we should early know; or be able to judge of betimes with great readiness, or almost instantaneously? How soon do we learn to judge of magnitudes, distances and forms, and of<39> the connexions between the ideas of sight and touch, as far, at least, as the common purposes and conveniencies of life require; in so much, that when we are grown up and begin to reflect, we have quite forgot, how we learned these connexions, and became able to judge of them so readily. Nay, when we come to play the philosopher about them, it is very difficult for us not to confound those ideas, which are however totally distinct from one another, and only connected together by the institution of the Author of nature. It is indeed with wonderful facility that we learn any language in our tender years; but this most useful of all languages for us to know, the language of nature, as it may very properly be called, is what we learn soonest, and as it were necessarily and insensibly.a
Second instance.
II. The wisdom and goodness of nature does no less evidently appear in directing and admonishing us by uneasy sensations to provide necessary supplies for our bodies, and to defend them against what is hurtful to them. For thus, nature teaches and instructs us in the knowledge of what is prejudicial to us, or necessary for our preservation; and how highly inconvenient it would have been, not to be thus admonished by nature, since knowledge must be progressive, and can only be acquired gradually from experience and observation in proportion to our application to advance in it, is too manifest to need any proof. But of this afterwards in its proper place.
Third instance.
III. The wisdom and goodness of nature likewise discovers itself, in giving us a rule to guide us in our moral conduct, distinct from and antecedent to all our knowledge acquired by reasoning, which is a moral sense of beauty and deformity in affections,<40> actions and characters, by means of which, an affection, action or character, no sooner presents itself to our mind, than it is necessarily approved or disapproved by us. Human nature is not left quite indifferent in the affair of virtue to form itself, observations concerning the advantages and disadvantages of actions, and accordingly to regulate its conduct. Reason must be grown up to very great maturity, and be very considerably improved by exercise and culture, before men can be able to go through those long deductions, which shew some actions to be in the whole advantageous to the agent, and their contraries pernicious. But the Author of nature has much better furnished us for a virtuous conduct than many philosophers seem to imagine, or, at least are willing to grant, by almost as quick and powerful instructions as we have for the preservation of our bodies. He has given us strong affections to be the springs of each virtuous action, and made virtue a lovely form that we might easily distinguish it from its contrary, and be made happy by the pursuit of it. As the Author of nature has determined us to receive by our outward senses, pleasant or disagreeable ideas of objects, according as they are useful or hurtful to our bodies, and to receive from uniform objects the pleasures of beauty and harmony, to excite us to the pursuit of knowledge, and to reward us for it; in the same manner, he has given us a moral sense to direct our actions, and to give us still nobler pleasures; so that while we are only intending the good of others, we undesignedly promote our own greatest private good.a
Fourth instance.
IV. The wisdom and goodness of nature shews itself very clearly, in wonderfully adapting our minds to be satisfied with evidence suited to our external condition and circumstances. We are made<41> for acquiring knowledge or information concerning the frame of nature, and the connexions of things from experience; but we must in innumerable cases act upon probability, that is, upon presumptions founded upon analogy or likeness: and accordingly, in this kind of evidence, we feel great satisfaction and