Practical Essays - Alexander Bain (free novel reading sites TXT) 📗

and timidity, the ally of courage, the adjunct of a buoyant temperament--is not fed upon airy nothings. It is, indeed, a true mental quality, an offshoot of our mental nature; yet, although not material, it is based upon certain forces of the physical constitution; it grows when these grow, and is nourished when they are nourished. People possessed of great confidence have it as a gift all through life, like a broad chest or a good digestion. Preaching and education have their fractional efficacy, and deserve to be plied, provided the operator is aware of nature's impassable barriers, and does not suppose that he is working by charm. It is said of Hannibal that he dissolved obstructions in the Alps by vinegar; in the moral world, barriers are not to be removed either by acetic acid or by honey.

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[PREJUDICES DUE TO PERSONAL DIGNITY.]

II. The question of Free-will might be a text for discoursing on some of the most inveterate erroneous tendencies of the mind.

For one thing, it gives occasion to remark on the influence exerted over our opinions by the feeling of Personal Dignity. Of sources of bias, prejudices, "Idola," "fallacies _a priori_" this may be allowed precedence. For example, the maxim has been enunciated by some philosophers, that, of two differing opinions, preference is to be given (not to what is true, but) to what ennobles and dignifies human nature. One of the objections seriously entertained against Darwin's theory is that it humbles our ancestral pride. So, to ascribe to our mental powers a material foundation is held to be degrading to our nobler part. Again, a philosopher of our own day--Sir W. Hamilton--has placed on the title-page of his principal work this piece of rhetoric: "On earth, there is nothing great but man; in man, there is nothing great but mind". Now one would suppose that there are on earth many things besides man deserving the appellation of "great"; and that the mechanism of the body is, in any view, quite as remarkable a piece of work as the mechanism of the mind. There was one step more that Hamilton, as an Aristotelian, should have made: "In mind, there is nothing great but intellect". Doubtless, we ought not to dissect an epigram; but epigrams brought into a perverting contact with science are not harmless. Such gross pandering to human vanity must be held as disfiguring a work on philosophy.

The sentiment of dignity has much to answer for in the doctrine of Free-will. In Aristotle, the question had not assumed its modern perplexity; but the vicious element of factitious personal importance had already peeped out, it being one of the few points wherein the bias of the feelings operated decidedly in his well-balanced mind. In maintaining the doctrine that vice is voluntary, he argues, that if virtue is voluntary, vice (its opposite) must also be voluntary; now to assert virtue not to be voluntary would be to cast an _indignity_ upon it. This is the earliest association of the feeling of personal dignity with the exercise of the human will.

[FALSE PRIDE IN CONNECTION WITH FREE-WILL.]

The Stoics are commonly said to have started the free-will difficulty. This needs an explanation. A leading tenet of theirs was the distinction between things in our power and things not in our power; and they greatly overstrained the limits of what is in our power. Looking at the sentiment about death, where the _idea_ is everything, and at many of our desires and aversions, also purely sentimental, that is, made and unmade by our education (as, for example, pride of birth), they considered that pains in general, even physical pains and grief for the loss of friends, could be got over by a mental discipline, by intellectually holding them not to be pains. They extolled and magnified the power of the will that could command such a transcendent discipline, and infused an emotion of _pride_ into the consciousness of this greatness of will. In subsequent ages, poets, moralists, and theologians followed up the theme; and the appeal to the pride of will may be said to be a standing engine of moral suasion. This originating of a point of honour or dignity in connection with our Will has been the main lure in bringing us into the jungle of Free-will and Necessity.

It is in the Alexandrian school that we find the next move in the question. In Philo Judaeus, the good man is spoken of as free, the wicked man as a slave. Except as the medium of a compliment to virtue, the word "freedom" is not very apposite, seeing that, to the highest goodness, there attaches submission or restraint, rather than liberty.

The early Christian Fathers (notably Augustine) advanced the question to the Theological stage, by connecting it with the great doctrines of Original Sin and Predestination; in which stage it shared all the speculative difficulties attaching to these doctrines. The Theological world, however, has always been divided between Free-will and Necessity; and probably the weightiest names are to be found among the Necessitarians. No man ever brought greater acumen into theological controversy than did Jonathan Edwards; and he took the side of Necessity.

Latterly, however, since the question has become one of pure metaphysics, Free-will has been the favourite dogma, as being most consonant to the dignity of man, which appears to be its chief recommendation, and its only argument. The weight of reasoning is, I believe, in favour of necessity; but the word carries with it a seeming affront, and hardly any amount of argument will reconcile men to indignity.

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III. Another weakness of the human mind receives illustration from the free-will controversy, and deserves to be noticed, as helping to account for the prolonged existence of the dispute: I mean the disposition to regard any departure from the accustomed rendering of a fact as denying the fact itself. The rose under another name is not merely less sweet, it is not a rose at all. Some of the greatest questions have suffered by this weakness.

[ANALYSIS DOES NOT DESTROY THE FACT.]

The physical theory of matter that resolves it into _points of force_ will seem to many as doing away with matter no less effectually than the Berkeleyan Idealism. A universe of inane mathematical points, attracting and repelling each other, must appear to the ordinary mind a sorry substitute for the firm-set earth, and the majestically-fretted vault of heaven, with its planets, stars, and galaxies. It takes a special education to reconcile any one to this theory. Even if it were everything that a scientific hypothesis should be, the previously established modes of speech would be a permanent obstruction to its being received as the popular doctrine.

But the best illustrations occur in the Ethical and Metaphysical departments. For example, some ethical theorists endeavour to show that Conscience is not a primitive and distinct power of the mind, like the sense of colour, or the feeling of resistance, but a growth and a compound, being made up of various primitive impulses, together with a process of education. Again and again has this view been represented as denying conscience altogether. Exactly parallel has been the handling of the sentiment of Benevolence. Some have attempted to resolve it into simpler elements of the mind, and have been attacked as denying the existence of the sentiment. Hobbes, in particular, has been subjected to this treatment. Because he held pity to be a form of self-love, his opponents charged him with declaring that there is no such thing as pity or sympathy in the human constitution.

A more notable example is the doctrine of the alliance of Mind with Matter. It is impossible that any mode of viewing this alliance can erase the distinction between the two modes of existence--the material and the mental; between extended inert bodies, on the one hand, and pleasures and pains, thoughts and volitions, on the other. Yet, after the world has been made familiar with the Cartesian doctrine of two distinct substances--the one for the inherence of material facts, and the other for mental facts--any thinker maintaining the separate mental substance to be unproved, and unnecessary, is denounced as trying to blot out our mental existence, and to resolve us into watches, steam-engines, or speaking and calculating machines. The upholder of the single substance has to spend himself in protestations that he is not denying the existence of the fact, or the phenomena called mind, but is merely challenging an arbitrary and unfounded hypothesis for representing that fact.

[PERCEPTION OF A MATERIAL WORLD.]

The still greater controversy--distinct from the foregoing, although often confounded with it--relating to the Perception of a Material World, is the crowning instance of the weakness we are considering. Berkeley has been unceasingly stigmatised as holding that there is no material world, merely because he exposed a self-contradiction in the mode of viewing it, common to the vulgar and to philosophers, and suggested a mode of escaping the contradiction by an altered rendering of the facts. The case is very peculiar. The received and self-contradictory view is exceedingly simple and intelligible in its statement; it is well adapted, not merely for all the commoner purposes of life, but even for most scientific purposes. The supposition of an independent material world, and an independent mental world, created apart, and coming into mutual contact--the one the objects perceived, and the other the mind perceiving--expresses (or over-expresses) the division of the sciences into sciences of matter and sciences of mind; and the highest laws of the material world at least are in no respect falsified by it. On the other hand, any attempt to state the facts of the outer world on Berkeley's plan, or on any plan that avoids the self-contradiction, is most cumbrous and unmanageable. A smaller, but exactly parallel instance of the situation is familiar to us. The daily circuit of the sun around the earth, supposed to be fixed, so exactly answers all the common uses that, in spite of its being false, we adhere to it in the language of every-day life. It is a convenient misrepresentation, and deceives nobody. And such will, in all likelihood, be the usage regarding the external world, after the contradiction is admitted, and rectified by a metaphysical circumlocution. Speculators are still only trying their hand at an unobjectionable circumlocution; but we may almost be sure that nothing will ever supersede, for practical uses, the notion of the distinct worlds of Mind and Matter. If, after the Copernican demonstration of the true position of the sun, we still find it requisite to keep up the fiction of his daily course; much more, after the final accomplishment of the Berkeleyan revolution (to my mind inevitable), shall we retain the fiction of an independent external world: only, we shall then know how to fall back upon some mode of stating the case, without incurring the contradiction.

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IV. To return to the Will. The fact that we have to save, and to represent in adequate language, is this:--A voluntary action is a sequence distinct and _sui generis;_ a human being avoiding the cold, searching for food, and clinging to other beings, is not