第105章

In the ideas annexed to the words resentment and repentance, there is some mixture of true judgement and a sound conception of the nature of things. There is perhaps still more justice in the notions conveyed by praise and blame, though these also have been vitiated and distorted by the hypothesis of liberty. When I speak of a beautiful landscape or an agreeable sensation, I employ the language of panegyric. I employ it still more emphatically when I speak of a good action; because I am conscious that the panegyric to which it is entitled has a tendency to procure a repetition of such actions. So far as praise implies nothing more than this, it perfectly accords with the severest philosophy. So far as it implies that the man could have abstained from the virtuous action I applaud, it belongs only to the delusive system of liberty.

A further consequence of the doctrine of necessity is its tendency to make us survey all events with a tranquil and placid temper, and approve and disapprove without impeachment to our self-possession. It is true that events may be contingent, as to any knowledge we possess respecting them, however certain they are in themselves. Thus the advocate of liberty knows that his relation was either lost or saved in the great storm that happened two months ago; he regards this event as past and certain, and yet he does not fail to be anxious about it. But it is not less true that anxiety and perturbation for the most part include in them an imperfect sense of contingency, and a feeling as if our efforts could make some alteration in the event.

When the person recollects with clearness that the event is over, his mind grows composed; but presently he feels as if it were in the power of God or man to alter it, and his agitation is renewed. To this may be further added the impatience of curiosity; but philosophy and reason have an evident tendency to prevent useless curiosity from disturbing our peace. He therefore who regards all things past, present, and to come as links of an indissoluble chain will, as often as he recollects this comprehensive view, find himself assisted to surmount the tumult of passion; and be enabled to reflect upon the moral concerns of mankind with the same clearness of perception, the same firmness of judgement, and the same constancy of temper, as we are accustomed to do upon the truths of geometry.

This however must be expected to be no more than a temporary exertion.

A sound philosophy may afford us intervals of entire tranquillity. It will communicate a portion of this tranquillity to the whole of our character.

But the essence of the human mind will still remain. Man is the creature of habit; and it is impossible for him to lose those things which afforded him a series of pleasurable sensations without finding his thoughts in some degree unhinged, and being obliged, under the pressure of considerable disadvantages, to seek, in paths untried, and in new associations, a substitute for the benefits of which he has been deprived.

It would be of infinite importance to the cause of science and virtue to express ourselves upon all occasions in the language of necessity. The contrary language is perpetually intruding, and it is difficult to speak two sentences, upon any topic connected with human action, without it.

The expressions of both hypotheses are mixed in inextricable confusion, just as the belief of both hypotheses, however incompatible, will be found to exist in all uninstructed minds. The reformation of which I speak will probably be found exceedingly practicable in itself; though, such is the subtlety of error, that we should, at first, find several revisals and much laborious study necessary, before it could be perfectly weeded out.

This must be the author's apology for not having attempted in the present work what he recommends to others.