The Principles of Moral and Christian Philosophy. George Turnbull

Such Beings alone can have the satisfaction of looking upon any thing as their own; the pleasure of adding to their own happiness, or to that of others; and of approving themselves for the right use of their own powers in so doing; which are the highest of all enjoyments. In fine, without supposing the capacity of foreseeing consequences, and of willing and chusing to act in such and such manners, in order to attain to certain ends; virtue, merit, good and ill desert have no meaning at all. The capacity of attaining to certain goods, by our own powers duly exercised and applied, is the very basis of moral perfection. It is in consequence of our having power to make considerable acquisitions by our industry; or by duly exercising our natural faculties, that man rises in the scale of life and perfection, as a moral agent capable of virtue and merit, praise, or blame, above merely perceptive beings, who never act or acquire, but are in all cases passive and acted upon. This is too evident to be longer insisted upon.

      “It is therefore a perfection to have a certain sphere of activity, power, liberty, or dominion.”

      Such power supposes nature to be governed by general laws.

      II. “But a sphere of power or activity, supposes the prevalence of general laws, as far as that sphere of power or activity^a extends.” This is as plain, as it is, that goods cannot be obtained, nor pains be avoided by us, unless there is a fixed way of getting the one, and shuning the other, which may be foreseen and pursued. What is attainable, supposes a capacity and a certain way of attaining it, and what is evitable, supposes a capacity<28> and a certain way of escaping it. But a capacity and a way of attaining to; and a capacity and way of escaping certain ends and consequences, suppose general fixed uniform connexions in nature between certain manners of acting and certain consequences: that is, they suppose fixed, uniform and general laws with regard to the exercises of powers or actions. Were there not a certain fixed way of having or avoiding certain sensations, we could not have them nor avoid them as we will. And, in like manner, were there not a fixed way of attaining to knowledge, we could not possibly acquire it: were there not a fixed way of moving the passions, there could be no art of moving them: were there not a fixed way of conquering appetites and desires, we could not obtain the command and mastership of them: and so on with regard to all our powers, dispositions and affections, and their exercises and attainments. The same Author of nature, who hath conferred certain faculties upon us, must have established certain laws and connexions with regard to the exercises of them, and their effects and consequences; otherwise we could not know how to turn them to any account, how to employ them, or make any use of them.

      Conclusion.

      The result of all this is in general, “That we can have no liberty, no dominion, no sphere of activity and power, natural or moral, unless the natural and moral world are governed by general laws: or so far only as they are so governed can any created beings have power or efficiency: so far only can effects be dependent on their will as to their existence or non-existence.”

      We are now to enquire into some of these general laws which constitute our power.

      Now, it being fit that we should have a sphere of activity constituted by general laws regulating the dependence of certain effects on our will, it only remains to be enquired what these general laws, that make our sphere of activity, are; and what their <29> consequences are with respect to good or evil, happiness or misery.

      First general law. Intelligent power must depend on knowledge, and encrease with it.

      In the natural World.

      And in the moral world.

      III. The first thing remarkable with regard to our sphere of activity is, “that our power and dominion encreases with our knowledge.” Our power in the natural world encreases with our knowledge of the natural world. Thus, by the augmentation of our knowledge of the connexions that make the material or sensible world; or, in other words, of the properties of bodies, how much is our empire over sea, air, fire, and every element encreased? when any property of matter becomes known to us, then are we able to render it subservient to some use in life. And therefore in proportion to our advances in the knowledge and imitation of nature, have arts been invented, that are really so many additions to our power and dominion in the sensible world. It is the same with regard to the moral world. All true observations relative to the human mind, its powers and operations, and the connexions of moral objects do in like manner add to our moral dominion; to our empire over ourselves and others. Thus the knowledge of the passions, and their natural bearings and dependencies encrease our power and skill in governing them, by shewing us how they may be strengthned or diminished; directed to proper objects, or taken off from the pursuit of improper ones; in short, how they may be variously regulated so as to answer certain ends. No connexion belonging to the human mind, no law relative to intelligence, or the affections has been discovered, which has not, or may not be made conducive either to the direction of our conduct, or to the improvement of some pleasant and useful art. It is not moral philosophy only, or the science of the conduct of life that depends upon the knowledge of the human mind; oratory, poetry, and all the fine arts which have it for their end and scope to touch the human<30> heart agreeably, do no less depend than morality and politics, upon the science of the human affections, and their natural dependence and ballance.

      It is because knowledge depends on us that we have or can acquire power.

      In general therefore, the increase of knowledge is necessary to the encrease of dominion; or rather, it is really an enlargement of power and property. Power not guided and directed by knowledge is not properly power, it is brute or blind force. But intelligent power can only augment with knowledge, or intelligence. It is therefore because knowledge is dependent on us, or may be acquired by us, that we can have any power, any sphere of activity; were not the acquisition of knowledge dependent upon us to a certain degree, we could not have any power at all, nothing could be dependent upon us.

      If knowledge be progressive, intelligent power must likewise be so.

      Knowledge cannot but be progressive.

      IV. But the encrease of our power depends upon the encrease of our knowledge; and therefore, if our knowledge must be successive or progressive, so must our power be. Now, “that knowledge must be progressive is evident beyond all doubt.” Being gradually acquired by our application to study nature, take in ideas and compare them, it not only gives us a succession of growing pleasures; but it cannot but be progressive. For, 1. Nature itself, the sole object of all real knowledge, is successive or progressive. What else can direct our conduct, enable us to imitate nature, or to perform any operation in order to attain to any end, but the knowledge of nature’s laws? But nature is progressive in all its productions: and general rules or canons can only be inferred by induction, from the observation of many individuals, or from many experiments about particular objects. Creatures cannot possibly attain to the knowledge of analogies, harmonies and general laws, any other way, than by going over many particular effects which do not all exist at once, but are successive; and by comparing them one with another. 2. And as for abstract or theoretic knowledge,<31> (as mathematics for instance) which is collected from the comparison of ideas and their relations amongst themselves; that must likewise be progressive; because discoveries made this way are nothing but the different appearances, ideas and their relations offer to the mind in different views or juxta-positions. When the immediate juxta-position of known relations is not sufficient to give the mind the view it desires, but intermediate ideas must be employed in order to make the agreement or disagreement in question appear; then it is plain, however fast the mind may mount, yet it must mount by steps. And even where the immediate juxta-position of ideas, without any intermediate mean of comparison, is sufficient, yet one and the same juxta-position can produce but one view, or one truth. In order to every discovery, there must be a different position of objects; for perceiving truth, is nothing but perceiving the agreement or disagreement of ideas in consequence of some one or other way of placing or disposing them in respect to one another. It is perceiving the relations of ideas by comparing them; and no position can be any other position but that one which it is. In fine, all real knowledge must be progressive, because nature is successive; and the laws of nature can only be gathered from particular effects by induction. And all theoretic knowledge must be progressive, because the mind cannot possibly see ideas in different situations or juxta-positions to