CONSIDERING then the doctrine of moral necessity as sufficiently established, let us proceed to the consequences that are to be deduced from it. This view of things presents us with an idea of the universe, as of a body of events in systematical arrangement, nothing in the boundless progress of things interrupting this system, or breaking in upon the experienced succession of antecedents and consequents. In the life of every human being there is a chain of events, generated in the lapse of ages which preceded his birth, and going on in regular procession through the whole period of his existence, in consequence af which it was impossible for him to act in any instance otherwise than he has acted.
The contrary of this having been the conception of the mass of mankind in all ages, and the ideas of contingency and accident having perpetually obtruded themselves, the established language of morality has been universally tinctured with this error. It will therefore be of no trivial importance to enquire how much of this language is founded in the truth of things, and how much of what is expressed by it is purely imaginary. Accuracy of language is the indispensable prerequisite of sound knowledge; and, without attention to that subject, we can never ascertain the extent and importance of the consequences of necessity.
First then it appears that, in the emphatical and refined sense in which the word has sometimes been used, there is no such thing as action. Man is in no case, strictly speaking, the beginner of any event or series of events that takes place in the universe, but only the vehicle through which certain antecedents operate, which antecedents, if he were supposed not to exist, would cease to have that operation. Action however, in its more simple and obvious sense, is sufficiently real, and exists equally both in mind and in matter. When a ball upon a billiard-board is struck by the mace, and afterwards impinges upon a second ball, the ball which was first in motion is said to act upon the second, though the results are in the strictest conformity to the impression received, and the motion it communicates is precisely determined by the circumstances of the case. Exactly similar to this, upon the reasonings already delivered, are the actions of the human mind. Mind is a real principle, an indispensable link in the great chain of the universe; but not, as has sometimes been supposed, a principle of that paramount description as to supersede all necessities, and be itself subject to no laws and methods of operation.
Is this view of things incompatible with the existence of virtue?
If by virtue we understand the operation of an intelligent being in the exercise of an optional power, so that, under the same precise circumstances, it might or might not have taken place, undoubtedly it will annihilate it.
But the doctrine of necessity does not overturn the nature of things. Happiness and misery, wisdom and error will still be distinct from each other, and there will still be a correspondence between them. Wherever there is that which may be the means of pleasure or pain to a sensitive being, there is ground for preference and desire, or on the contrary for neglect and aversion. Benevolence and wisdom will be objects worthy to be desired, selfishness and error worthy to be disliked. If therefore by virtue we mean that principle which asserts the preference of the former over the latter, its reality will remain undiminished by the doctrine of necessity.
Virtue, if we would reason accurately, should perhaps be considered by us, in the first instance, objectively, rather than as modifying any particular beings.1 Virtuous conduct is conduct proposing to itself a certain end; by its tendency to answer that end, its value and purity are to be tried. Its purpose is the production of happiness, and the aptitude or inaptitude of particular beings in this respect will decide their importance in the scale of existence. This aptitude is usually termed capacity or power. Now power, in the sense of the hypothesis of liberty, is altogether chimerical. But power, in the sense in which it is sometimes affirmed of inanimate substances, is equally true of those which are animate. A candlestick has the power or capacity of retaining a candle in a perpendicular direction. A knife has a capacity of cutting. In the same manner a human being has a capacity of walking: though it may be no more true of him than of the inanimate substance that he has an option to exercise or not to exercise that capacity. Again, there are different degrees as well as different classes of capacity. One knife is better adapted for the purposes of cutting than another.
There are two considerations relative to any particular being that generate approbation, and this whether the being be possessed of consciousness or no. These considerations are capacity, and the application of capacity. We approve of a sharp knife rather than a blunt one, because its capacity is greater. We approve of its being employed in carving food, rather than in maiming men or other animals, because that application of its capacity is preferable. But all approbation or preference is relative to utility or general good. A knife is as capable as a man of being employed in purposes of utility; and the one is no more free than the other as to its employment. The mode in which a knife is made subservient to these purposes is by material impulse. The mode in which a man is made subservient is by inducement and persuasion. But both are equally the affair of necessity. The man differs from the knife, as the iron candlestick differs from the brass one; he has one more way of being acted upon. This additional way in man is motive; in the candlestick, is magnetism.
Virtue is a term which has been appropriated to describe the effects produced by men, under the influence of motives, in promoting the general good: it describes the application of sentient and human capacity, and not the application of capacity in inanimate substances. The word, thus explained, is to be considered as rather similar to grammatical distinction than to real and philosophical difference. Thus, in Latin, bonus is good as affirmed of a man, bona is good as affirmed of a woman. In the same manner we can as easily conceive of the capacity of an inanimate, as of an animate, substance being applied to the general good; and as accurately describe the best possible application of the one, as of the other. The end, that upon which the application depends for its value, is the same in both instances. But we call the latter virtue and duty, and not the former. These words may, in a popular sense, be considered as either masculine or feminine, but never neuter. The existence of virtue therefore, if by this term we mean the real and essential difference between virtue and vice, the importance of a virtuous character, and the approbation that is due to it, is not annihilated by the doctrine of necessity, but rather illustrated and confirmed.
But, if the doctrine of necessity do not annihilate virtue, it tends to introduce a great change into our ideas respecting it. According to this doctrine it will be absurd for a man to say, 'I will exert myself', 'I will take care to remember', or even 'I will do this'. All these expressions imply as if man were, or could be, something else than what motives make him. Man is in reality a passive, and not an active being. In another sense however he is sufficiently capable of exertion. The operations of his mind may be laborious, like those of the wheel of a heavy machine in ascending a hill, may even tend to wear out the substance of the shell in which it acts, without in the smallest degree impeaching its passive character. If we were constantly aware of this, our minds would not glow less ardently with the love of truth, justice, happiness and mankind. We should have a firmness and simplicity in our conduct, not wasting itself in fruitless struggles and regrets, not hurried along with infantine impatience, but seeing actions with their consequences, and calmly and unreservedly given up to the influence of those comprehensive views which this doctrine inspires.
As to our conduct towards others, in instances where we were concerned to improve and meliorate their minds, we should address our representations and remonstrances to them with double confidence. The believer in free will can expostulate with, or correct, his pupil, with faint and uncertain hopes, conscious that the clearest exhibition of truth is impotent, when brought into contest with the unhearing and indisciplinable faculty of will; or in reality, if he were consistent, secure that it could produce no effect. The necessarian on the contrary employs real antecdents, and has a right to expect real effects.
But, though he would represent, he would not exhort, for this is a term without a meaning. He would suggest motives to the mind, but he would not call upon it to comply, as if it had a power to comply, or not to comply. His office would consist of two parts, the exhibition of motives to the pursuit of a certain end, and the delineation of the easiest and most effectual way of attaining that end.
There is no better scheme for enabling us to perceive how far any idea that has been connected with the hypo thesis of liberty has a real foundation than to translate the usual mode of expressing it into the language of necessity. Suppose the idea of exhortation, so translated, to stand thus: 'To enable any arguments I may suggest to you to make a suitable impression, it is necessary that they should be fairly considered. I proceed therefore to evince to you the importance of attention, knowing that, if I can make this importance sufficiently manifest, attention will inevitably follow.' I should surely be far better employed in enforcing directly the truth I am desirous to impress, than in having recourse to this circuitous mode of treating attention as if it were a separate faculty. Attention will, in reality, always be proportionate to our apprehension of the importance of the subject proposed.
At first sight it may appear as if, the moment I was satisfied that exertion on my part was no better than a fiction, and that I was the passive instrument of causes exterior to myself, I should become indifferent to the objects which had hitherto interested me the most deeply, and lose all that inflexible perseverance which seems inseparable from great undertakings. But this cannot be the true state of the case. The more I resign myself to the influence of truth, the clearer will be my perception of it. The less I am interrupted by questions of liberty and caprice, of attention and indolence, the more uniform will be my constancy. Nothing could be more unreasonable than that the sentiment of necessity should produce in me a spirit of neutrality and indifference. The more certain is the conjunction between antecedents and consequents, the more cheerfulness should I feel in yielding to painful and laborious employments.
It is common for men impressed with the opinion of free will, to entertain resentment, indignation, and anger against those who fall into the commission of vice. How much of these feelings is just, and how much erroneous? The difference between virtue and vice will equally remain upon the opposite hypothesis. Vice therefore must be an object of rejection, and virtue of preference; the one must be approved, and the other disapproved. But our disapprobation of vice will be of the same nature as our disapprobation of an infectious distemper.
One of the reasons why we are accustomed to regard the murderer with more accuse feelings of displeasure than the knife he employs is that we find a more dangerous property, and greater cause for apprehension, in the one than in the other. The knife is only accidentally an object of terror, but against the murderer we can never be enough upon our guard. In the same manner we regard the middle of a busy street with less complacency, as a place for walking, than the side; and the ridge of a house with more aversion than either. Independently therefore of the idea of freedom, mankind in general will find in the enormously vicious a sufficient motive of apprehension and displeasure. With the addition of that idea, it is no wonder that they should be prompted to sentiments of the most intemperate abhorrence.
These sentiments obviously lead to the examination of the prevailing conceptions on the subject of punishment. The doctrine of necessity would teach us to class punishment in the list of the means we possess of influencing the human mind, and may induce us to enquire into its utility as an instrument for reforming error. The more the human mind can be shown to be under the influence of motive, the more certain it is that punishment will produce a great and unequivocal effect. But the doctrine of necessity will teach us to look upon punishment with no complacence, and at times to prefer the most direct means of encountering error, the development of truth. Whenever punishment is employed under this system, it will be employed, not for any intrinsic recommendation it possesses, but only as it shall appear to conduce to general utility.
On the contrary it is usually imagined that, independently of the supposed utility of punishment, there is proper desert in the criminal, a certain fitness in the nature of things that renders pain the suitable concomitant of vice. It is therefore frequently said that it is not enough that a murderer should be transported to a desert island, where there should be no danger that his malignant propensities should ever again have opportunity to act; but that it is also right the indignation of mankind against him should express itself in the infliction of some actual ignominy and pain. On the contrary, under the system of necessity, the terms, guilt, crime, desert and accountableness, in the abstract and general sense in which they have sometimes been applied, have no place.
Correlative to the feelings of resentment, indignation and anger against the offences of others are those of repentance, contrition and sorrow for our own. As long as we admit of an essential difference between virtue and vice, no doubt all erroneous conduct, whether of ourselves or others, will be regarded with disapprobation. But it will in both cases be considered ' under the system of necessity, as a link in the great chain of events, which could not have been otherwise than it is. We shall therefore no more be disposed to repent of our own faults than of the faults of others. It will be proper to view them both as actions injurious to the public good, and the repetition of which is to be deprecated. Amidst our present imperfections, it will perhaps be useful to recollect what is the error by which we are most easily seduced. But, in proportion as our views extend, we shall find motives sufficient to the practice of virtue, without a partial retrospect to ourselves, or a recollection of our own propensities and habits.
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.
Book II, Chap. IV.