The Principles of Moral and Christian Philosophy. George Turnbull
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there is in respect of moral character a parallel variety; some here also are propense to associating, and others to disjoining. Nay as the great variety of genius’s<95> may be in general divided into the aptitude to associate, and the aptitude to dissociate: so, perhaps, almost all the different moral characters among mankind may be reduced to the like general division, that is, to the associating and dissociating aptitude. For as a turn to assemble resemblances of different kinds (suppose of the soft and tender, or of the horrible and violent, the serious or ridiculous) makes different species of genius, the epic, comic, tragic, humorous, &c. so dispositions to conjoin ideas of different kinds, will necessarily make an equal variety of moral tempers and characters; the chearful, the melancholy, the cowardly and timorous, or the daring and adventurous, and so forth. But one who naturally delights, or by usage comes to delight, in any one kind of assemblages, will be averse to its opposites: and excessive delight in any one, will become a particular extravagance to be guarded against. In like manner, a turn or propension to disunite ideas admits of as great variety as there is variety of differences to be discerned, and consequently there may be as great a diversity of minds each bent towards distinguishing, as there are separations of various sorts to be made. And every one of these separating propensions, may by over-indulgence run into extravagance; and often does. By pursuing this reflexion, we may see how far variety of tempers and genius’s among mankind depends upon, and may take its rise from the associating power natural to the mind, in consequence of different circumstances calling it forth, or employing it in different ways, or contrariwise, checking it, disappointing and thwarting it, and thus obliging the mind to make frequent dissociations; and so using it to the separating practice, till it comes to take delight in it, insomuch that it is ever disposed to act that part, and rather chuses to distinguish than to join, on every occasion. But not to stay longer on this observation, let me only add, that on<96> the one hand, from what has been said of wit, it is plain, that it could not take place, were it not for the associating power of the mind. And how, indeed, do poetry or oratory entertain or agitate, or wherein does their chief excellence consist, whether with respect to soothing and extending the imagination, or bestirring and moving the passions, but in associating the ideas, which being assembled together make agreeable, pleasant, charming, well suited company; in associating ideas which enlighten and set off one another, and by being fitly and closely joined, create great warmth in the mind, or put it into agreeable motion. Simile is likeness of ideas, pointed out, as it were, by the finger: and metaphor is a resemblance of ideas, that presents itself to the mind without any forewarning, and is doubly agreeable, like good company, by surprizing. On the other hand, from what hath been said of judgment, it is evident that its work supposes likewise the law of association, because it consists in separating; and the philosophical turn being towards scanning, sifting and distinguishing, when carried to excess, must become an enemy to all joining and uniting, as ordinarily happens.
But whatever be as to these things, it is certain from the nature of the law now under consideration,
Practical philosophy, or the conduct of the affections, consists in the assiduous examination of our ideas, fancies and opinions.
Education ought to establish that habit of self-examination.
I. That true practical philosophy consistsa in what it was placed by the ancients: in the assiduous examination of our fancies, ideas or opinions. For<97> by these our desires are guided or influenced: all our desires, whether those which are properly called appetites, having a previous, painful or uneasy sensation, antecedently to any opinion of good in the object; or those which necessarily presuppose an opinion of good and evil in their objects; all our desires, whether after external pleasures, pleasures of the imagination, or pleasures of the public and social sense. For this must hold in general concerning all our desires and aversions, that according to the opinion or apprehension of good or evil, the desire or aversion is increased or diminished. Now if this be true, our great interest and concern lies in taking care of our opinions, that they be true and just. This ought to be the whole business of our life; our continual, our daily employment: otherwise we cannot be masters of our desires, or keep them in just and proportionate order. And how happy would it be for men, if education was rightly managed, so as to give us early just notions of things, as far as life is concerned; or but even to establish early in our minds the habit of calling our ideas and opinions daily to a strict account! But all this, it is obvious, supposes a reasonableness and unreasonableness in associations; or a rule and standard for associating and dissociating. And if it is asked what this rule or standard may be? the answer is, It is the faculty by which we are able to judge both of our happiness, and of what is becoming us, of which we are afterwards to treat, and where it shall be shewn, “That these two, happiness or interest, and becoming or virtue, are the same, or at least inseparably connected.” We are to associate and dissociate, join and separate according to that rule; or as our happiness and dignity require.
Associations cannot be broken by mere confutation of false opinions.
But by contrary practice.
Why it is so.
II. But, secondly, let it be observed, an association is made by joining ideas with one another frequently, and by accustoming ourselves to contemplate<98> them so joined and united. But the confutation of false opinions is not sufficient to break an association, so that the desire or passion shall not continue after our understanding has suggested to us that the object is not good, or not proportioned to the strength of the desire. Thus we may observe, that persons who by reasoning have laid aside all opinion of spirits being in the dark more than in the light, are still uneasy to be alone in the dark. And it is so in general, with respect to all associations: we must first, indeed, correct the false opinion, from which the unreasonable desire or aversion proceeds: but this is not enough: the association cannot be broken in any case, but, as in that instance just mentioned; by accustoming ourselves to walk in the dark, with the absurdity of the opinion upon which our aversion or fear was formerly founded present to our mind. Ideas which have been long associated, can only be disjoined by frequently acting in opposition to the unreasonable association. Now if it should be enquired why, whereas associations are so easily formed merely by ideas being frequently presented conjunctly to the mind; dissociations however are not brought about without great struggle and difficulty. The reply to this is at hand: were not this the case, the law of association would not gain its end: for it is the difficulty of breaking the association, which is the very end of the law, or produces all its good effects.
Of active habits properly so called.
I now proceed to consider some effects, which though habits and association of ideas are really one and the same thing, and really resolve into one principle; yet are in common language called active habits. For by that name are all associations of ideas called, which terminate in what is termed action either of the mind or of the body. Now provided, on this head, we make mention of the most remarkable phenomena belonging to it, it is but of<99> little consequence in what order effects so nearly related to one another are proposed.
Hence memory, habitual knowledge.
Taste of every kind.
And perfection of whatever faculty.
Instruction and education presuppose the power of habit.
An observation on memory to illustrate this.
I. It is in consequence of a propension to do, and a facility and readiness in doing, acquired by repeated exercise called the Law of habits, that we have memory and habitual knowledge, learn languages with tolerable ease, attain to grace of body, as in dancing; to a good ear in music, a good eye in painting or architecture, and a good taste of any ingenious composition, as in oratory or poetry. For what else is memory, but the power of recalling with facility and quickness ideas and truths we had formerly discovered or perceived? and how is it strengthened or improved but by exercise? Without memory there can be no invention, judgment, nor wit, because without memory ideas cannot be readily and quickly laid together, in order to be compared, that their agreements and resemblances, or disagreements and differences, may be discerned. And what is taste, but the power of judging truly with quickness acquired by frequent consideration and practice: that is, confirmed into habit by repeated acts? In fine, it is in consequence of this law, or formation