No farmer
carrying
his
corn to market doubts the sale of it at the market price.
corn to market doubts the sale of it at the market price.
Shelley
Mankind are therefore
agreed in the admission of necessity, if they admit that these two
circumstances take place in voluntary action. Motive is to voluntary
action in the human mind what cause is to effect in the material
universe. The word liberty, as applied to mind, is analogous to the word
chance as applied to matter: they spring from an ignorance of the
certainty of the conjunction of antecedents and consequents.
Every human being is irresistibly impelled to act precisely as he does
act: in the eternity which preceded his birth a chain of causes was
generated, which, operating under the name of motives, make it
impossible that any thought of his mind, or any action of his life,
should be otherwise than it is. Were the doctrine of Necessity false,
the human mind would no longer be a legitimate object of science; from
like causes it would be in vain that we should expect like effects; the
strongest motive would no longer be paramount over the conduct; all
knowledge would be vague and undeterminate; we could not predict with
any certainty that we might not meet as an enemy to-morrow him with whom
we have parted in friendship to-night; the most probable inducements and
the clearest reasonings would lose the invariable influence they
possess. The contrary of this is demonstrably the fact. Similar
circumstances produce the same unvariable effects. The precise character
and motives of any man on any occasion being given, the moral
philosopher could predict his actions with as much certainty as the
natural philosopher could predict the effects of the mixture of any
particular chemical substances. Why is the aged husbandman more
experienced than the young beginner? Because there is a uniform,
undeniable necessity in the operations of the material universe. Why is
the old statesman more skilful than the raw politician) Because, relying
on the necessary conjunction of motive and action, he proceeds to
produce moral effects, by the application of those moral causes which
experience has shown to be effectual. Some actions may be found to which
we can attach no motives, but these are the effects of causes with which
we are unacquainted. Hence the relation which motive bears to voluntary
action is that of cause to effect; nor, placed in this point of view, is
it, or ever has it been, the subject of popular or philosophical
dispute. None but the few fanatics who are engaged in the herculean task
of reconciling the justice of their God with the misery of man, will
longer outrage common sense by the supposition of an event without a
cause, a voluntary action without a motive. History, politics, morals,
criticism, all grounds of reasonings, all principles of science, alike
assume the truth of the doctrine of Necessity.
No farmer carrying his
corn to market doubts the sale of it at the market price. The master of
a manufactory no more doubts that he can purchase the human labour
necessary for his purposes than that his machinery will act as they have
been accustomed to act.
But, whilst none have scrupled to admit necessity as influencing matter,
many have disputed its dominion over mind. Independently of its
militating with the received ideas of the justice of God, it is by no
means obvious to a superficial inquiry. When the mind observes its own
operations, it feels no connection of motive and action: but as we know
'nothing more of causation than the constant conjunction of objects and
the consequent inference of one from the other, as we find that these
two circumstances are universally allowed to have place in voluntary
action, we may be easily led to own that they are subjected to the
necessity common to all causes. ' The actions of the will have a regular
conjunction with circumstances and characters; motive is to voluntary
action what cause is to effect. But the only idea we can form of
causation is a constant conjunction of similar objects, and the
consequent inference of one from the other: wherever this is the case
necessity is clearly established.
The idea of liberty, applied metaphorically to the will, has sprung from
a misconception of the meaning of the word power. What is power? --id
quod potest, that which can produce any given effect. To deny power is
to say that nothing can or has the power to be or act. In the only true
sense of the word power, it applies with equal force to the lodestone as
to the human will. Do you think these motives, which I shall present,
are powerful enough to rouse him? is a question just as common as, Do
you think this lever has the power of raising this weight? The advocates
of free-will assert that the will has the power of refusing to be
determined by the strongest motive; but the strongest motive is that
which, overcoming all others, ultimately prevails; this assertion
therefore amounts to a denial of the will being ultimately determined by
that motive which does determine it, which is absurd. But it is equally
certain that a man cannot resist the strongest motive as that he cannot
overcome a physical impossibility.
agreed in the admission of necessity, if they admit that these two
circumstances take place in voluntary action. Motive is to voluntary
action in the human mind what cause is to effect in the material
universe. The word liberty, as applied to mind, is analogous to the word
chance as applied to matter: they spring from an ignorance of the
certainty of the conjunction of antecedents and consequents.
Every human being is irresistibly impelled to act precisely as he does
act: in the eternity which preceded his birth a chain of causes was
generated, which, operating under the name of motives, make it
impossible that any thought of his mind, or any action of his life,
should be otherwise than it is. Were the doctrine of Necessity false,
the human mind would no longer be a legitimate object of science; from
like causes it would be in vain that we should expect like effects; the
strongest motive would no longer be paramount over the conduct; all
knowledge would be vague and undeterminate; we could not predict with
any certainty that we might not meet as an enemy to-morrow him with whom
we have parted in friendship to-night; the most probable inducements and
the clearest reasonings would lose the invariable influence they
possess. The contrary of this is demonstrably the fact. Similar
circumstances produce the same unvariable effects. The precise character
and motives of any man on any occasion being given, the moral
philosopher could predict his actions with as much certainty as the
natural philosopher could predict the effects of the mixture of any
particular chemical substances. Why is the aged husbandman more
experienced than the young beginner? Because there is a uniform,
undeniable necessity in the operations of the material universe. Why is
the old statesman more skilful than the raw politician) Because, relying
on the necessary conjunction of motive and action, he proceeds to
produce moral effects, by the application of those moral causes which
experience has shown to be effectual. Some actions may be found to which
we can attach no motives, but these are the effects of causes with which
we are unacquainted. Hence the relation which motive bears to voluntary
action is that of cause to effect; nor, placed in this point of view, is
it, or ever has it been, the subject of popular or philosophical
dispute. None but the few fanatics who are engaged in the herculean task
of reconciling the justice of their God with the misery of man, will
longer outrage common sense by the supposition of an event without a
cause, a voluntary action without a motive. History, politics, morals,
criticism, all grounds of reasonings, all principles of science, alike
assume the truth of the doctrine of Necessity.
No farmer carrying his
corn to market doubts the sale of it at the market price. The master of
a manufactory no more doubts that he can purchase the human labour
necessary for his purposes than that his machinery will act as they have
been accustomed to act.
But, whilst none have scrupled to admit necessity as influencing matter,
many have disputed its dominion over mind. Independently of its
militating with the received ideas of the justice of God, it is by no
means obvious to a superficial inquiry. When the mind observes its own
operations, it feels no connection of motive and action: but as we know
'nothing more of causation than the constant conjunction of objects and
the consequent inference of one from the other, as we find that these
two circumstances are universally allowed to have place in voluntary
action, we may be easily led to own that they are subjected to the
necessity common to all causes. ' The actions of the will have a regular
conjunction with circumstances and characters; motive is to voluntary
action what cause is to effect. But the only idea we can form of
causation is a constant conjunction of similar objects, and the
consequent inference of one from the other: wherever this is the case
necessity is clearly established.
The idea of liberty, applied metaphorically to the will, has sprung from
a misconception of the meaning of the word power. What is power? --id
quod potest, that which can produce any given effect. To deny power is
to say that nothing can or has the power to be or act. In the only true
sense of the word power, it applies with equal force to the lodestone as
to the human will. Do you think these motives, which I shall present,
are powerful enough to rouse him? is a question just as common as, Do
you think this lever has the power of raising this weight? The advocates
of free-will assert that the will has the power of refusing to be
determined by the strongest motive; but the strongest motive is that
which, overcoming all others, ultimately prevails; this assertion
therefore amounts to a denial of the will being ultimately determined by
that motive which does determine it, which is absurd. But it is equally
certain that a man cannot resist the strongest motive as that he cannot
overcome a physical impossibility.
