A Theodicy, or, Vindication of the Divine Glory. Albert Taylor Bledsoe

Чтение книги онлайн.

СКАЧАТЬ and fixed the origin of all our ideas; and every idea which was not seen to arise from this preëstablished origin, he declared to be a mere chimera. He thus caused nature to bend to hypotheses; instead of anatomizing and studying the world of mind according to the inductive method, he pursued the high a priori road, and reconstructed it to suit his preëstablished origin of human knowledge. This was not to study and interpret the work of God “in the profound humiliation of the human soul;”45 but to re-write the volume of nature, and omit those parts which did not accord with the views and wishes of the philosopher. In the pithy language of Sir William Hamilton, he “did not anatomize, but truncate.”

      If this doctrine be true, it is idle to talk about free-agency, for there is no such thing as agency in the world. It is true, there is a thing which we call volition, or an act of the mind; but this does not produce the external change by which it is followed. The two events co-exist, but there is no connecting tie between them. “They are conjoined, but not connected.” In short, according to this scheme, all things are equally free, and all equally necessary. In other words, there is neither freedom nor necessity in the usual acceptation of the terms; and the whole controversy concerning them, which has agitated the learned for so many ages, dwindles down into a mere empty [pg 074] and noisy logomachy. Indeed, this is the conclusion to which Mr. Hume himself comes; expressly maintaining that the controversy in question has been a dispute about words. We are not to suppose from this, however, that he forbears to give a definition of liberty. His idea of free-agency is precisely that of Hobbes, and so many others before him. “By liberty,” says he, “we can only mean a power of acting or not acting according to the determination of the will: that is, if we choose to remain at rest, we may; if we choose to move, we also may.”46 Such he declares is all that can possibly be meant by the term liberty; and hence it follows that any other idea of it is a mere dream. The coolness of this assumption is admirable; but it is fully equalled by the conclusion which follows. If we will observe these two circumstances, says he, and thereby render our definition intelligible, Mr. Hume is perfectly persuaded “that all mankind will be found of one opinion with regard to it.” If Mr. Hume had closely looked into the great productions of his own school, he would have seen the utter improbability, that necessitarians themselves would ever concur in such a notion of liberty.47

      If Mr. Hume's scheme were correct, it would seem that nothing could be stable or fixed; mind would be destitute of energy to move within its own sphere, or to bind matter in its orbit. All things would seem to be in a loose, disconnected, and fluctuating state. But this is not the view which he had of the matter. Though he denied that there is any connecting link [pg 075] among events, yet he insisted that the connexion subsisting among them is fixed and unalterable. “Let any one define a cause,” says he, “without comprehending, as part of the definition, a necessary connexion with its effect; and let him show distinctly the origin of the idea expressed by the definition, and I shall readily give up the whole controversy.”48 This is the philosopher who has so often told us, that events are “conjoined, not connected.”

      The motives of volition given, for example, and the volition invariably and inevitably follows. How then, may we ask, can a man be accountable for his volitions, over which he has no power, and in which he exerts no power? This question has not escaped the attention of Mr. Hume. Let us see his answer. He admits that liberty “is essential to morality.”49 For “as actions are objects of our moral sentiment so far only as they are indications of the internal character, passions, and affections, it is impossible that they can give rise either to praise or blame, when they proceed, not from these principles, but are derived altogether from external violence.” It is true, as we have seen, that if our external actions, the motions of the body, proceed not from our volitions, but from external violence, we are not responsible for them. This is conceded on all sides, and has nothing to do with the question. But suppose our external actions are inevitably connected with our volitions, and our volitions as inevitably connected with their causes, how can we be responsible for either the one or the other? This is the question which Mr. Hume has evaded and not fairly met.

      Mr. Hume's notion about cause and effect has been greatly extended by its distinguished advocate, Dr. Thomas Brown; whose acuteness, eloquence, and elevation of character, have given it a circulation which it could never have received from the influence of its author. Almost as often as divines have occasion to use this notion, they call it the doctrine of Dr. Brown, and omit to notice its true atheistical paternity and origin.

      The defenders of this doctrine are directly opposed, in regard to a fundamental point, to all other necessitarians. Though they deny the existence of all power and efficacy, they still hold that human volitions are necessary; while other necessitarians ground their doctrine on the fact, that volitions are produced by [pg 076] the most powerful, the most efficacious motives. They are not only at war with other necessitarians, they are also at war with themselves. Let us see if this may not be clearly shown.

      According to the scheme in question, the mind does not act upon the body, nor the body upon the mind; for there is no power, and consequently no action of power, in the universe. Now, it is known that it was the doctrine of Leibnitz, that two substances so wholly unlike as mind and matter could not act upon each other; and hence he concluded that the phenomena of the internal and external worlds were merely “conjoined, not connected.” The soul and body run together—to use his own illustration—like two independent watches, without either exerting any influence upon the movements of the other. Thus arose his celebrated, but now obsolete fiction, of a preëstablished harmony. Now, if the doctrine of Hume and Brown be true, this sort of harmony subsists, not only in relation to mind and body, but in relation to all things in existence. Mind never acts upon body, nor mind upon mind. Hence, this doctrine is but a generalization of the preëstablished harmony of Leibnitz, with the exception that Mr. Hume did not contend that this wonderful harmony was established by the Divine Being. Is it not wonderful that so acute a metaphysician as Dr. Brown should not have perceived the inseparable affinity between his doctrine and that of Leibnitz? Is it not wonderful that, instead of perceiving this affinity, he should have poured ridicule and contempt upon the doctrine of which his own was but a generalization? Mr. Mill, another able and strenuous advocate of Mr. Hume's theory of causation, has likewise ranked the preëstablished harmony of Leibnitz, as well as the system of occasional causes peculiar to Malebranche, among the fallacies of the human mind. Thus they are at war with themselves, as well as with their great coadjutors in the cause of necessity.

      M. Comte, preëminently distinguished in every branch of science, has taken the same one-sided view of nature as that which is exhibited in the theory under consideration; but he does not permit himself to be encumbered by the inconsistencies observable in his great predecessors. On the contrary, he boldly carries out his doctrine to its legitimate consequences, denying the existence of a God, the free-agency of man, and the reality of moral distinctions.

      [pg 077]

      Mr. Mill also refuses to avail himself of the notion of liberty entertained by Hobbes and Hume, in order to lay a foundation for human responsibility. He sees that it really cannot be made to answer such a purpose. He also sees, that the doctrine of necessity, as usually maintained, is liable to the objections urged against it, that “it tends to degrade the moral nature of man, and to paralyze our desire of excellence.”50 In making this concession to the advocates of liberty, he speaks from his own “personal experience.” The only way to escape these pernicious consequences, he says, is to keep constantly before the mind a clear and unclouded view of the true theory of causation, which will prevent us from supposing, as most necessitarians do, that there is a real connecting link or influence between motives and volitions, or any other events. So strong is the prejudice (as he calls it) in favour of such connection, that even those who adopt Mr. Hume's theory, are not habitually influenced by it, but frequently relapse into the old error which conflicts with the free-agency and accountability of man, and hence an advantage which their opponents have had over them.

      These remarks are undoubtedly just. There is not a single writer, from Mr. Hume himself, down to the present day, who has been СКАЧАТЬ