An Essay on the Principle of Population
Mr. Godwin's conjecture concerning the indefinite prolongation of human life—Improper inference drawn from the effects of mental stimulants on the human frame, illustrated in various instances—Conjectures not founded on any indications in the past, not to be considered as philosophical conjectures—Mr. Godwin's and Mr. Condorcet's conjecture respecting the approach of man towards immortality on earth, a curious instance of the inconsistency of scepticism.
Mr. Godwin's conjecture respecting the future approach of man towards immortality on earth, seems to be rather oddly placed in a chapter, which professes to remove the objection to his system of equality from the principle of population. Unless he supposes the passion between the sexes to decrease faster, than the duration of life increases, the earth would be more encumbered than ever. But leaving this difficulty to Mr. Godwin, let us examine a few of the appearances from which the probable immortality of man is inferred.
To prove the power of the mind over the body, Mr. Godwin observes, "How often do we find a piece of good news dissipating a distemper? How common is the remark that those accidents which are to the indolent a source of disease, are forgotten and extirpated in the busy and active? I walk twenty miles in an indolent and half determined temper, and am extremely fatigued. I walk twenty miles full of ardour, and with a motive that engrosses my soul, and I come in as fresh and as alert as when I began my journey. Emotion excited by some unexpected word, by a letter that is delivered to us, occasions the most extraordinary revolutions in our frame, accelerates the circulation, causes the heart to palpitate, the tongue to refuse its office, and has been known to occasion death by extreme anguish or extreme joy. There is nothing indeed of which the physician is more aware than of the power of the mind in assisting or reading convalescence."
The instances here mentioned, are chiefly instances of the effects of mental stimulants on the bodily frame. No person has ever for a moment doubted the near, though mysterious connection, of mind and body. But it is arguing totally without knowledge of the nature of stimulants to suppose, either that they can be applied continually with equal strength, or if they could be so applied, for a time, that they would not exhaust and wear out the subject. In some of the cases here noticed, the strength of the stimulus depends upon its novelty and unexpectedness. Such a stimulus cannot, from its nature, be repeated often with the same effect, as it would by repetition lose that property which gives it its strength.
In the other cases, the argument is from a small and partial effect, to a great and general effect, which will in numberless instances be found to be a very fallacious mode of reasoning. The busy and active man may in some degree counteract, or what is perhaps nearer the truth, may disregard those slight disorders of frame which fix the attention of a man who has nothing else to think of; but this does not tend to prove that activity of mind will enable a man to disregard a high fever, the smallpox, or the plague.
The man who walks twenty miles with a motive that engrosses his soul, does not attend to his slight fatigue of body when he comes in; but double his motive, and set him to walk another twenty miles, quadruple it, and let him start a third time, and so on; and the length of his walk will ultimately depend upon muscle and not mind. Powel, for a motive of ten guineas, would have walked further probably than Mr. Godwin, for a motive of half a million. A motive of uncommon power acting upon a frame of moderate strength, would, perhaps, make the man kill himself by his exertions, but it would not make him walk a hundred miles in twenty-four hours. This statement of the case, shews the fallacy of supposing, that the person was really not at all tired in his first walk of twenty miles, because he did not appear to be so, or, perhaps, scarcely felt any fatigue himself. The mind cannot fix its attention strongly on more than one object at once. The twenty thousand pounds so engrossed his thoughts, that he did not attend to any slight soreness of foot, or stiffness of limb. But had he been really as fresh and as alert, as when he first set off, he would be able to go the second twenty miles with as much ease as the first, and so on, the third, &c. which leads to a palpable absurdity. When a horse of spirit is nearly half tired, by the stimulus of the spur, added to the proper management of the bit, he may be put so much upon his mettle, that he would appear to a stander-by, as fresh and as high spirited as if he had not gone a mile. Nay, probably, the horse himself, while in the heat and passion occasioned by this stimulus, would not feel any fatigue; but it would be strangely contrary to all reason and experience, to argue from such an appearance, that if the stimulus were continued, the horse would never be tired. The cry of a pack of hounds will make some horses, after a journey of forty miles on the road, appear as fresh, and as lively, as when they first set out. Were they then to be hunted, no perceptible abatement would at first be felt by their riders in their strength and spirits, but towards the end of a hard day, the previous fatigue would have its full weight and effect, and make them tire sooner. When I have taken a long walk with my gun, and met with no success, I have frequently returned home feeling a considerable degree of uncomfortableness from fatigue. Another day, perhaps, going over nearly the same extent of ground with a good deal of sport, I have come home fresh, and alert. The difference in the sensation of fatigue upon coming in, on the different days, may have been very striking, but on the following mornings I have found no such difference. I have not perceived that I was less stiff in my limbs, or less footsore, on the morning after the day of the sport, than on the other morning.
In all these cases, stimulants upon the mind seem to act rather by taking off the attention from the bodily fatigue, than by really and truly counteracting it. If the energy of my mind had really counteracted the fatigue of my body, why should I feel tired the next morning? If the stimulus of the hounds had as completely overcome the fatigue of the journey in reality, as it did in appearance, why should the horse be tired sooner than if he had not gone the forty miles? I happen to have a very bad fit of the tooth-ache at the time I am writing this. In the eagerness of composition, I every now and then, for a moment or two, forget it. Yet I cannot help thinking that the process, which causes the pain, is still going forwards, and that the nerves which carry the information of it to the brain, are even during these moments demanding attention, and room for their appropriate vibrations. The multiplicity of vibrations of another kind, may perhaps prevent their admission, or overcome them for a time when admitted, till a shoot of extraordinary energy puts all other vibration to the rout, destroys the vividness of my argumentative conceptions, and rides triumphant in the brain. In this case, as in the others, the mind seems to have little or no power in counteracting, or curing the disorder, but merely possesses a power, if strongly excited, of fixing its attention on other subjects.
I do not, however, mean to say that a sound and vigorous mind has no tendency whatever to keep the body in a similar state. So close and intimate is the union of mind and body that it would be highly extraordinary, if they did not mutually assist each other's functions. But, perhaps, upon a comparison, the body has more effect upon the mind than the mind upon the body. The first object of the mind is to act as purveyor to the wants of the body. When these wants are completely satisfied, an active mind is indeed apt to wander further, to range over the fields of science, or sport in the regions of imagination, to fancy that it has "shuffled off this mortal coil," and is seeking its kindred element. But all these efforts are like the vain exertions of the hare in the fable. The slowly moving tortoise, the body, never fails to overtake the mind, however widely and extensively it may have ranged, and the brightest and most energetic intellects, unwillingly as they may attend to the first or second summons, must ultimately yield the empire of the brain to the calls of hunger, or sink with the exhausted body in sleep.
It seems as if one might say with certainty, that if a medicine could be found to immortalize the body there would be no fear of its being accompanied by the immortality of the mind. But the immortality of the mind by no means seems to infer the immortality of the body. On the contrary, the greatest conceivable energy of mind would probably exhaust and destroy the strength of the body. A temperate vigour of mind appears to be favourable to health; but very great intellectual exertions tend rather, as has been often observed, to wear out the scabbard. Most of the instances which Mr. Godwin has brought to prove the power of the mind over the body, and the consequent probability of the immortality of man, are of this latter description, and could such stimulants be continually applied, instead of tending to immortalize, they would tend very rapidly to destroy the human frame.
The probable increase of the voluntary power of man over his animal frame, comes next under Mr. Godwin's consideration, and he concludes by saying, that the voluntary power of some men, in this respect, is found to extend to various articles in which other men are impotent. But this is reasoning against an almost universal rule from a few exceptions: and these exceptions seem to be rather tricks, than powers that may be exerted to any good purpose. I have never heard of any man who could regulate his pulse in a fever; and doubt much, if any of the persons here alluded to, have made the smallest perceptible progress in the regular correction of the disorders of their frames and the consequent prolongation of their lives.
Mr. Godwin says, "Nothing can be more unphilosophical, than to conclude, that, because a certain species of power is beyond the train of our present observation, that it is beyond the limits of the human mind." I own my ideas of philosophy are in this respect widely different from Mr. Godwin's. The only distinction that I see, between a philosophical conjecture, and the assertions of the Prophet Mr. Brothers, is, that one is founded upon indications arising from the train of our present observations, and the other has no foundation at all. I expect that great discoveries are yet to take place in all the branches of human science, particularly in physics; but the moment we leave past experience as the foundation of our conjectures concerning the future; and still more, if our conjectures absolutely contradict past experience, we are thrown upon a wide field of uncertainty, and any one supposition is then just as good as another. If a person were to tell me that men would ultimately have eyes and hands behind them as well as before them, I should admit the usefulness of the addition, but should give as a reason for my disbelief of it, that I saw no indications whatever in the past from which I could infer the smallest probability of such a change. If this be not allowed a valid objection, all conjectures are alike, and all equally philosophical. I own it appears to me, that in the train of our present observations, there are no more genuine indications that man will become immortal upon earth, than that he will have four eyes and four hands, or that trees will grow horizontally instead of perpendicularly.
It will be said, perhaps, that many discoveries have already taken place in the world that were totally unforeseen and unexpected. This I grant to be true; but if a person had predicted these discoveries, without being guided by any analogies or indications from past facts, he would deserve the name of seer or prophet, but not of philosopher. The wonder that some of our modern discoveries would excite in the savage inhabitants of Europe in the times of Theseus and Achilles, proves but little. Persons almost entirely unacquainted with the powers of a machine cannot be expected to guess at its effects. I am far from saying, that we are at present by any means fully acquainted with the powers of the human mind; but we certainly know more of this instrument than was known four thousand years ago; and therefore, though not to be called competent judges, we are certainly much better able, than savages, to say what is, or is not, within its grasp. A watch would strike a Savage with as much surprize as a perpetual motion; yet one, is to us a most familiar piece of mechanism, and the other, has constantly eluded the efforts of the most acute intellects. In many instances, we are now able to perceive the causes, which prevent an unlimited improvement in those inventions, which seemed to promise fairly for it at first. The original improvers of telescopes would probably think, that as long as the size of the specula, and the length of the tubes could be increased, the powers and advantages of the instrument would increase; but experience has since taught us, that the smallness of the field, the deficiency of light, and the circumstance of the atmosphere being magnified, prevent the beneficial results that were to be expected from telescopes of extraordinary size and power. In many parts of knowledge, man has been almost constantly making some progress; in other parts, his efforts have been invariably baffled. The Savage would not probably be able to guess at the causes of this mighty difference. Our further experience has given us some little insight into these causes, and has therefore enabled us better to judge, if not, of what we are to expect in future, at least of what we are not to expect, which, though negative, is a very useful piece of information.
As the necessity of sleep seems rather to depend upon the body than the mind, it does not appear how the improvement of the mind can tend very greatly to supersede this "conspicuous infirmity." A man who by great excitements on his mind is able to pass two or three nights without sleep, proportionably exhausts the vigour of his body: and this diminution of health and strength will soon disturb the operations of his understanding; so that by these great efforts he appears to have made no real progress whatever, in superseding the necessity of this species of rest.
There is certainly a sufficiently marked difference in the various characters of which we have some knowledge, relative to the energies of their minds, their benevolent pursuits, &c. to enable us to judge, whether the operations of intellect have any decided effect in prolonging the duration of human life. It is certain, that no decided effect of this kind has yet been observed. Though no attention of any kind has ever produced such an effect, as could be construed into the smallest semblance of an approach towards immortality; yet of the two, a certain attention to the body, seems to have more effect in this respect than an attention to the mind. The man who takes his temperate meals and his bodily exercise, with scrupulous regularity, will generally be found more healthy, than the man who, very deeply engaged in intellectual pursuits, often forgets for a time these bodily cravings. The citizen who has retired, and whose ideas, perhaps, scarcely soar above, or extend beyond his little garden, puddling all the morning about his borders of box, will, perhaps, live as long as the philosopher whose range of intellect is the most extensive, and whose views are the clearest of any of his contemporaries. It has been positively observed by those who have attended to the bills of mortality, that women live longer upon an average than men; and, though I would not by any means say that their intellectual faculties are inferior, yet, I think, it must be allowed, that from their different education, there are not so many women as men, who are excited to vigorous mental exertion.
As in these and similar instances, or to take a larger range, as in the great diversity of characters that have existed during some thousand years, no decided difference has been observed in the duration of human life from the operation of intellect, the mortality of man on earth seems to be as completely established, and exactly upon the same grounds, as any one, the most constant, of the laws of nature. An immediate act of power in the Creator of the Universe might, indeed, change one or all of these laws, either suddenly or gradually; but without some indications of such a change, and such indications do not exist, it is just as unphilosophical to suppose that the life of man may be prolonged beyond any assignable limits, as to suppose that the attraction of the earth will gradually be changed into repulsion, and that stones will ultimately rise instead of fall, or that the earth will fly off at a certain period to some more genial and warmer sun.
The conclusion of this chapter presents us, undoubtedly, with a very beautiful and desirable picture, but like some of the landscapes, drawn from fancy and not imagined with truth, it fails of that interest in the heart which nature and probability can alone give.
I cannot quit this subject without taking notice of these conjectures of Mr. Godwin and Mr. Condorcet, concerning the indefinite prolongation of human life, as a very curious instance of the longing of the soul after immortality. Both these gentlemen have rejected the light of revelation which absolutely promises eternal life in another state. They have also rejected the light of natural religion, which to the ablest intellects in all ages, has indicated the future existence of the soul. Yet so congenial is the idea of immortality to the mind of man, that they cannot consent entirely to throw it out of their systems. After all their fastidious scepticisms concerning the only probable mode of immortality, they introduce a species of immortality of their own, not only completely contradictory to every law of philosophical probability, but in itself in the highest degree narrow, partial, and unjust. They suppose that all the great, virtuous, and exalted minds, that have ever existed, or that may exist for some thousands, perhaps millions of years, will be sunk in annihilation; and that only a few beings, not greater in number than can exist at once upon the earth, will be ultimately crowned with immortality. Had such a tenet been advanced as a tenet of revelation, I am very sure that all the enemies of religion, and probably Mr. Godwin and Mr. Condorcet among the rest, would have exhausted the whole force of their ridicule upon it, as the most puerile, the most absurd, the poorest, the most pitiful, the most iniquitously unjust, and, consequently, the most unworthy of the Deity that the superstitious folly of man could invent.
What a strange and curious proof do these conjectures exhibit of the inconsistency of scepticism! For it should be observed, that there is a very striking and essential difference, between believing an assertion which absolutely contradicts the most uniform experience, and an assertion which contradicts nothing, but is merely beyond the power of our present observation and knowledge.*11 So diversified are the natural objects around us, so many instances of mighty power daily offer themselves to our view, that we may fairly presume, that there are many forms and operations of nature which we have not yet observed, or which, perhaps, we are not capable of observing with our present confined inlets of knowledge. The resurrection of a spiritual body from a natural body, does not appear in itself a more wonderful instance of power, than the germination of a blade of wheat from the grain, or of an oak from an acorn. Could we conceive an intelligent being, so placed, as to be conversant only with inanimate or full grown objects, and never to have witnessed the process of vegetation and growth; and were another being to shew him two little pieces of matter, a grain of wheat, and an acorn, to desire him to examine them, to analize them if he pleased, and endeavour to find out their properties and essences; and then to tell him, that however trifling these little bits of matter might appear to him, that they possessed such curious powers of selection, combination, arrangement, and almost of creation, that upon being put into the ground, they would chuse, amongst all the dirt and moisture that surrounded them, those parts which best suited their purpose, that they would collect and arrange these parts with wonderful taste, judgement, and execution, and would rise up into beautiful forms, scarcely in any respect analogous to the little bits of matter which were first placed in the earth. I feel very little doubt that the imaginary being which I have supposed, would hesitate more, would require better authority, and stronger proofs, before he believed these strange assertions, than if he had been told, that a being of mighty power, who had been the cause of all that he saw around him, and of that existence of which he himself was conscious, would, by a great act of power upon the death and corruption of human creatures, raise up the essence of thought in an incorporeal, or at least invisible form, to give it a happier existence in another state.
The only difference, with regard to our own apprehensions, that is not in favour of the latter assertion, is, that the first miracle*12 we have repeatedly seen, and the last miracle we have not seen. I admit the full weight of this prodigious difference; but surely no man can hesitate a moment in saying, that putting Revelation out of the question, the resurrection of a spiritual body from a natural body, which may be merely one among the many operations of nature which we cannot see, is an event indefinitely more probable than the immortality of man on earth, which is not only an event, of which no symptoms or indications have yet appeared, but is a positive contradiction to one of the most constant of the laws of nature that has ever come within the observation of man.
I ought perhaps again to make an apology to my readers for dwelling so long upon a conjecture, which many I know, will think too absurd and improbable, to require the least discussion. But if it be as improbable and as contrary to the genuine spirit of philosophy as I own I think it is, why should it not be shewn to be so in a candid examination? A conjecture, however improbable on the first view of it, advanced by able and ingenious men, seems at least to deserve investigation. For my own part I feel no disinclination whatever to give that degree of credit to the opinion of the probable immortality of man on earth, which the appearances that can be brought in support of it deserve. Before we decide upon the utter improbability of such an event, it is but fair impartially to examine these appearances; and from such an examination I think we may conclude, that we have rather less reason for supposing that the life of man may be indefinitely prolonged, than that trees may be made to grow indefinitely high, or potatoes indefinitely large.*13
Notes for this chapter
When we extend our view beyond this life, it is evident that we can have no other guides than authority, or conjecture, and perhaps, indeed, an obscure and undefined feeling. What I say here, therefore, does not appear to me in any respect to contradict what I said before, when I observed that it was unphilosophical to expect any specifick event that was not indicated by some kind of analogy in the past. In ranging beyond the bourne from which no traveller returns, we must necessarily quit this rule; but with regard to events that may be expected to happen on earth, we can seldom quit it consistently with true philosophy. Analogy has, however, as I conceive, great latitude. For instance, man has discovered many of the laws of nature: analogy seems to indicate that he will discover many more; but no analogy seems to indicate that he will discover a sixth sense, or a new species of power in the human mind, entirely beyond the train of our present observations.
The powers of selection, combination, and transmutation, which every seed shews, are truly miraculous. Who can imagine that these wonderful faculties are contained in these little bits of matter? To me it appears much more philosophical to suppose that the mighty God of nature is present in full energy in all these operations. To this all powerful Being, it would be equally easy to raise an oak without an acorn as with one. The preparatory process of putting seeds into the ground, is merely ordained for the use of man, as one among the various other excitements necessary to awaken matter into mind. It is an idea that will be found, consistent equally with the natural phenomena around us, with the various events of human life, and with the successive Revelations of God to man, to suppose that the world is a mighty process for the creation and formation of mind. Many vessels will necessarily come out of this great furnace in wrong shapes. These will be broken and thrown aside as useless; while those vessels whose forms are full of truth, grace, and loveliness, will be wafted into happier situations, nearer the presence of the mighty maker.
Though Mr. Godwin advances the idea of the indefinite prolongation of human life, merely as a conjecture, yet as he has produced some appearances, which in his conception favour the supposition, he must certainly intend that these appearances should be examined; and this is all that I have meant to do.
End of Notes
Error of Mr. Godwin in considering man too much in the light of a being merely rational—In the compound being, man, the passions will always act as disturbing forces in the decisions of the understanding—Reasonings of Mr. Godwin on the subject of coercion—Some truths of a nature not to be communicated from one man to another.
In the chapter which I have been examining, Mr. Godwin professes to consider the objection to his system of equality from the principle of population. It has appeared I think clearly, that he is greatly erroneous in his statement of the distance of this difficulty; and that instead of myriads of centuries, it is really not thirty years, or even thirty days, distant from us. The supposition of the approach of man to immortality on earth, is certainly not of a kind to soften the difficulty. The only argument, therefore, in the chapter which has any tendency to remove the objection, is the conjecture concerning the extinction of the passion between the sexes; but as this is a mere conjecture, unsupported by the smallest shadow of proof, the force of the objection may be fairly said to remain unimpaired; and it is undoubtedly of sufficient weight of itself completely to overturn Mr. Godwin's whole system of equality. I will, however, make one or two observations on a few of the prominent parts of Mr. Godwin's reasonings which will contribute to place in a still clearer point of view the little hope that we can reasonably entertain of those vast improvements in the nature of man and of society which he holds up to our admiring gaze in his political justice.
Mr. Godwin considers man too much in the light of a being merely intellectual. This error, at least such I conceive it to be, pervades his whole work and mixes itself with all his reasonings. The voluntary actions of men may originate in their opinions; but these opinions will be very differently modified in creatures compounded of a rational faculty and corporal propensities from what they would be, in beings wholly intellectual. Mr. Godwin, in proving that sound reasoning and truth, are capable of being adequately communicated, examines the proposition first practically; and then adds, "Such is the appearance which this proposition assumes, when examined in a loose and practical view. In strict consideration it will not admit of debate. Man is a rational being, &c."*14 So far from calling this a strict consideration of the subject, I own I should call it the loosest, and most erroneous way possible, of considering it. It is the calculating the velocity of a falling body in vacuo; and persisting in it, that it would be the same through whatever resisting mediums it might fall. This was not Newton's mode of philosophizing. Very few general propositions are just in application to a particular subject. The moon is not kept in her orbit round the earth, nor the earth in her orbit round the sun, by a force that varies merely in the inverse ratio of the squares of the distances. To make the general theory just in application to the revolutions of these bodies, it was necessary to calculate accurately, the disturbing force of the sun upon the moon, and of the moon upon the earth; and till these disturbing forces were properly estimated, actual observations on the motions of these bodies, would have proved that the theory was not accurately true.
I am willing to allow that every voluntary act is preceded by a decision of the mind; but it is strangely opposite to what I should conceive to be the just theory upon the subject, and a palpable contradiction to all experience, to say that the corporal propensities of man do not act very powerfully, as disturbing forces, in these decisions. The question, therefore, does not merely depend, upon whether a man may be made to understand a distinct proposition, or be convinced by an unanswerable argument. A truth may be brought home to his conviction as a rational being, though he may determine to act contrary to it, as a compound being. The cravings of hunger, the love of liquor, the desire of possessing a beautiful woman, will urge men to actions, of the fatal consequences of which, to the general interests of society, they are perfectly well convinced, even at the very time they commit them. Remove their bodily cravings, and they would not hesitate a moment in determining against such actions. Ask them their opinion of the same conduct in another person, and they would immediately reprobate it. But in their own case, and under all the circumstances of their situation with these bodily cravings, the decision of the compound being is different from the conviction of the rational being.
If this be the just view of the subject; and both theory and experience unite to prove that it is; almost all Mr. Godwin's reasonings on the subject of coercion in his 7th chapter, will appear to be founded on error. He spends some time in placing in a ridiculous point of view, the attempt to convince a man's understanding, and to clear up a doubtful proposition in his mind, by blows. Undoubtedly it is both ridiculous and barbarous; and so is cock-fighting; but one has little more to do with the real object of human punishments, than the other. One frequent (indeed much too frequent) mode of punishment is death. Mr. Godwin will hardly think this intended for conviction; at least it does not appear how the individual, or the society, could reap much future benefit from an understanding enlightened in this manner.
The principal objects which human punishments have in view, are undoubtedly restraint and example: restraint, or removal of an individual member, whose vicious habits are likely to be prejudicial to the society. And example, which by expressing the sense of the community with regard to a particular crime, and by associating more nearly and visibly, crime and punishment, holds out a moral motive to dissuade others from the commission of it.
Restraint, Mr. Godwin thinks, may be permitted as a temporary expedient, though he reprobates solitary imprisonment, which has certainly been the most successful, and, indeed, almost the only attempt towards the moral amelioration of offenders. He talks of the selfish passions that are fostered by solitude, and of the virtues generated in society. But surely these virtues are not generated in the society of a prison. Were the offender confined to the society of able and virtuous men, he would probably be more improved than in solitude. But is this practicable? Mr. Godwin's ingenuity is more frequently employed in finding out evils than in suggesting practical remedies.
Punishment, for example, is totally reprobated. By endeavouring to make examples too impressive and terrible, nations have, indeed, been led into the most barbarous cruelties; but the abuse of any practice is not a good argument against its use. The indefatigable pains taken in this country to find out a murder, and the certainty of its punishment, has powerfully contributed to generate that sentiment which is frequent in the mouths of the common people, that a murder will sooner or later come to light; and the habitual horror in which murder is in consequence held will make a man, in the agony of passion, throw down his knife, for fear he should be tempted to use it in the gratification of his revenge. In Italy, where murderers, by flying to a sanctuary, are allowed more frequently to escape, the crime has never been held in the same detestation, and has consequently been more frequent. No man, who is at all aware of the operation of moral motives, can doubt for a moment, that if every murder in Italy had been invariably punished, the use of the stiletto in transports of passion, would have been comparatively but little known.
That human laws, either do, or can, proportion the punishment accurately to the offence, no person will have the folly to assert. From the inscrutability of motives the thing is absolutely impossible: but this imperfection, though it may be called a species of injustice, is no valid argument against human laws. It is the lot of man, that he will frequently have to chuse between two evils; and it is a sufficient reason for the adoption of any institution, that it is the best mode that suggests itself of preventing greater evils. A continual endeavour should undoubtedly prevail to make these institutions as perfect as the nature of them will admit. But nothing is so easy, as to find fault with human institutions; nothing so difficult, as to suggest adequate practical improvements. It is to be lamented, that more men of talents employ their time in the former occupation, than in the tatter.
The frequency of crime among men, who, as the common saying is, know better, sufficiently proves, that some truths may be brought home to the conviction of the mind without always producing the proper effect upon the conduct. There are other truths of a nature that perhaps never can be adequately communicated from one man to another. The superiority of the pleasures of intellect to those of sense, Mr. Godwin considers as a fundamental truth. Taking all circumstances into consideration, I should be disposed to agree with him; but how am I to communicate this truth to a person who has scarcely ever felt intellectual pleasure. I may as well attempt to explain the nature and beauty of colours to a blind man. If I am ever so laborious, patient, and clear, and have the most repeated opportunities of expostulation, any real progress toward the accomplishment of my purpose seems absolutely hopeless. There is no common measure between us. I cannot proceed step by step: it is a truth of a nature absolutely incapable of demonstration. All that I can say is, that the wisest and best men in all ages had agreed in giving the preference, very greatly, to the pleasures of intellect; and that my own experience completely confirmed the truth of their decisions; that I had found sensual pleasures vain, transient, and continually attended with tedium and disgust; but that intellectual pleasures appeared to me ever fresh and young, filled up all my hours satisfactorily, gave a new zest to life, and diffused a lasting serenity over my mind. If he believe me, it can only be from respect and veneration for my authority: it is credulity, and not conviction. I have not said any thing, nor can any thing be said, of a nature to produce real conviction. The affair is not an affair of reasoning, but of experience. He would probably observe in reply, what you say may be very true with regard to yourself and many other good men, but for my own part I feel very differently upon the subject. I have very frequently taken up a book and almost as frequently gone to sleep over it; but when I pass an evening with a gay party, or a pretty woman, I feel alive, and in spirits, and truly enjoy my existence.
Under such circumstances, reasoning and arguments are not instruments from which success can be expected. At some future time perhaps, real satiety of sensual pleasures, or some accidental impressions that awakened the energies of his mind, might effect that, in a month, which the most patient and able expostulations might be incapable of effecting in forty years.
Notes for this chapter
B. 1. C. 5. P. 89.
End of Notes
Mr. Godwin's five propositions respecting political truth, on which his whole work hinges, not established—Reasons we have for supposing, from the distress occasioned by the principle of population, that the vices and moral weakness of man can never be wholly eradicated—Perfectibility, in the sense in which Mr. Godwin uses the term, not applicable to man—Nature of the real perfectibility of man illustrated.
If the reasonings of the preceding chapter are just, the corollaries respecting political truth, which Mr. Godwin draws from the proposition, that the voluntary actions of men originate in their opinions, will not appear to be clearly established. These corollaries are, "Sound reasoning and truth, when adequately communicated, must always be victorious over error: Sound reasoning and truth are capable of being so communicated: Truth is omnipotent: The vices and moral weakness of man are not invincible: Man is perfectible, or in other words, susceptible of perpetual improvement."
The first three propositions may be considered a complete syllogism. If by adequately communicated, be meant such a conviction as to produce an adequate effect upon the conduct; the major may be allowed and the minor denied. The consequent, or the omnipotence of truth, of course falls to the ground. If by adequately communicated be meant merely the conviction of the rational faculty; the major must be denied, the minor will be only true in cases capable of demonstration, and the consequent equally falls. The fourth proposition, Mr. Godwin calls the preceding proposition, with a slight variation in the statement. If so, it must accompany the preceding proposition in its fall. But it may be worth while to inquire, with reference to the principal argument of this essay, into the particular reasons which we have for supposing, that the vices and moral weakness of man can never be wholly overcome in this world.
Man, according to Mr. Godwin, is a creature, formed what he is, by the successive impressions which he has received, from the first moment that the germ from which he sprung was animated. Could he be placed in a situation, where he was subject to no evil impressions whatever, though it might be doubted whether in such a situation virtue could exist, vice would certainly be banished. The great bent of Mr. Godwin's work on political justice, if I understand it rightly, is to shew that the greater part of the vices and weaknesses of men, proceed from the injustice of their political and social institutions: and that if these were removed, and the understandings of men more enlightened, there would be little or no temptation in the world to evil. As it has been clearly proved, however, (at least as I think) that this is entirely a false conception, and that, independent of any political or social institutions whatever, the greater part of mankind, from the fixed and unalterable laws of nature, must ever be subject to the evil temptations arising from want, besides other passions; it follows from Mr. Godwin's definition of man, that such impressions, and combinations of impressions, cannot be afloat in the world, without generating a variety of bad men. According to Mr. Godwin's own conception of the formation of character, it is surely as improbable that under such circumstances, all men will be virtuous, as that sixes will come up a hundred times following upon the dice. The great variety of combinations upon the dice in a repeated succession of throws, appears to me not inaptly to represent the great variety of character that must necessarily exist in the world, supposing every individual to be formed what he is, by that combination of impressions which he has received since his first existence. And this comparison will, in some measure, shew the absurdity of supposing, that exceptions will ever become general rules; that extraordinary and unusual combinations will be frequent; or that the individual instances of great virtue which had appeared in all ages of the world will ever prevail universally.
I am aware that Mr. Godwin might say that the comparison is in one respect inaccurate; that in the case of the dice, the preceding causes, or rather the chances respecting the preceding causes, were always the same; and that, therefore, I could have no good reason for supposing that a greater number of sixes would come up in the next hundred times of throwing, than in the preceding same number of throws. But, that man had in some sort a power of influencing those causes that formed character; and that every good and virtuous man that was produced, by the influence which he must necessarily have, rather increased the probability that another such virtuous character would be generated; whereas the coming up of sixes upon the dice once, would certainly not increase the probability of their coming up a second time. I admit this objection to the accuracy of the comparison, but it is only partially valid. Repeated experience has assured us, that the influence of the most virtuous character will rarely prevail against very strong temptations to evil. It will undoubtedly affect some, but it will fail with a much greater number. Had Mr. Godwin succeeded in his attempt to prove that these temptations to evil could by the exertions of man be removed, I would give up the comparison; or at least allow, that a man might be so far enlightened with regard to the mode of shaking his elbow, that he would be able to throw sixes every time. But as long as a great number of those impressions which form character, like the nice motions of the arm, remain absolutely independent of the will of man; though it would be the height of folly and presumption, to attempt to calculate the relative proportions of virtue and vice at the future periods of the world; it may be safely asserted, that the vices and moral weakness of mankind, taken in the mass, are invincible.
The fifth proposition, is the general deduction from the four Former, and will consequently fall, as the foundations which support it have given way. In the sense in which Mr. Godwin understands the term perfectible, the perfectibility of man cannot be asserted, unless the preceding propositions could have been clearly established. There is, however, one sense, which the term will bear, in which it is, perhaps, just. It may be said with truth, that man is always susceptible of improvement; or that there never has been, or will be, a period of his history, in which he can be said to have reached his possible achmè of perfection. Yet it does not by any means follow from this, that our efforts to improve man will always succeed; or even that he will ever make, in the greatest number of ages, any extraordinary strides towards perfection. The only inference that can be drawn, is, that the precise limit of his improvement cannot possibly be known. And I cannot help again reminding the reader of a distinction, which, it appears to me, ought particularly to be attended to in the present question; I mean, the essential difference there is between an unlimited improvement, and an improvement the limit of which cannot be ascertained. The former is an improvement not applicable to man under the present laws of his nature. The latter, undoubtedly, is applicable.
The real perfectibility of man may be illustrated, as I have mentioned before, by the perfectibility of a plant. The object of the enterprizing florist is, as I conceive, to unite size, symmetry, and beauty of colour. It would surely be presumptuous in the most successful improver to affirm, that he possessed a carnation in which these qualities existed in the greatest possible state of perfection. However beautiful his flower may be, other care, other soil, or other suns, might produce one still more beautiful. Yet, although he may be aware of the absurdity of supposing that he has reached perfection; and though he may know by what means he attained that degree of beauty in the flower which he at present possesses, yet he cannot be sure that by pursuing similar means, rather increased in strength, he will obtain a more beautiful blossom. By endeavouring to improve one quality, he may impair the beauty of another. The richer mould which he would employ to increase the size of his plant, would probably burst the calyx, and destroy at once its symmetry. In a similar manner, the forcing manure used to bring about the French revolution, and to give a greater freedom and energy to the human mind, has burst the calyx of humanity, the restraining bond of all society; and, however large the separate petals have grown, however strongly, or even beautifully a few of them have been marked; the whole is at present a loose, deformed, disjointed mass, without union, symmetry, or harmony of colouring.
Were it of consequence to improve pinks and carnations, though we could have no hope of raising them as large as cabbages, we might undoubtedly expect, by successive efforts, to obtain more beautiful specimens than we at present possess. No person can deny the importance of improving the happiness of the human species. Every, the least advance in this respect, is highly valuable. But an experiment with the human race is not like an experiment upon inanimate objects. The bursting of a flower may be a trifle. Another will soon succeed it. But the bursting of the bonds of society is such a separation of parts as cannot take place without giving the most acute pain to thousands: and a long time may elapse, and much misery may be endured, before the wound grows up again.
As the five propositions which I have been examining may be considered as the corner stones of Mr. Godwin's fanciful structure; and, indeed, as expressing the aim and bent of his whole work; however excellent much of his detached reasoning may be, he must be considered as having failed in the great object of his undertaking. Besides the difficulties arising from the compound nature of man, which he has by no means sufficiently smoothed; the principal argument against the perfectibility of man and society remains whole and unimpaired from any thing that he has advanced. And as far as I can trust my own judgement, this argument appears to be conclusive, not only against the perfectibility of man, in the enlarged sense in which Mr. Godwin understands the term, but against any very marked and striking change for the better, in the form and structure of general society; by which I mean, any great and decided amelioration of the condition of the lower classes of mankind, the most numerous, and, consequently, in a general view of the subject, the most important part of the human race. Were I to live a thousand years, and the laws of nature to remain the same, I should little fear, or rather little hope, a contradiction from experience, in asserting, that no possible sacrifices or exertions of the rich, in a country which had been long inhabited, could for any time place the lower classes of the community in a situation equal, with regard to circumstances, to the situation of the common people about thirty years ago in the northern States of America.
The lower classes of people in Europe may, at some future Period, be much better instructed than they are at present; they may be taught to employ the little spare time they have in many better ways than at the ale-house; they may live under better and more equal laws than they have ever hitherto done, perhaps, in any country; and I even conceive it possible, though not probable, that they may have more leisure; but it is not in the nature of things, that they can be awarded such a quantity of money or subsistence as will allow them all to marry early, in the full confidence that they shall be able to provide with ease for a numerous family.
Return to top