An Enquiry Concerning the Principles of Political Justice and Its Influence on General Virtue, Fourth Edition : Book 4, Chapter 05 : Of the Cultivation of Truth
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(1756 - 1836) ~ Respected Anarchist Philosopher and Sociologist of the Enlightenment Era : His most famous work, An Inquiry concerning Political Justice, appeared in 1793, inspired to some extent by the political turbulence and fundamental restructuring of governmental institutions underway in France. Godwin's belief is that governments are fundamentally inimical to the integrity of the human beings living under their strictures... (From : University of Pennsylvania Bio.)
• "Fickleness and instability, your lordship will please to observe, are of the very essence of a real statesman." (From : "Instructions to a Statesman," by William Godwin.)
• "Courts are so encumbered and hedged in with ceremony, that the members of them are always prone to imagine that the form is more essential and indispensable, than the substance." (From : "Instructions to a Statesman," by William Godwin.)
• "Anarchy and darkness will be the original appearance. But light shall spring out of the noon of night; harmony and order shall succeed the chaos." (From : "Instructions to a Statesman," by William Godwin.)
Book 4, Chapter 05
Source of the aristocratical system. - The opposite principle statcd. - Subject of this chapter - of the next. - Importance of science as con- ducing - to our happiness - to our virtue. Virtue the best gift of man - proved by its undecaying excellence - by its manner of adapting itself to all siuations - cannot be effectually propagated but by a cultivated mind. - Misguided virtue considered. - Importance of science to our political improvement.
THAT we may adequately understand the power and operation of opinion in meliorating the institutions of society, it is requisite that we should consider the value and energy of truth. There is no topic more fundamental to the principles of political science, or to the reasonings of this work. It is from this point that we may most perspicuously trace the opposite tenets, of the advocates of privilege and aristocracy on the one hand, and the friends of equality, and one universal measure of justice, on the other. The partizans of both, at least the more enlightened and honorable partizans, acknowledge one common object, the welfare of the whole, of the community and mankind. But the adherents of the old systems of government affirm "that the imbecility of the human mind is such as to make it unadviseable that man should be trusted with himself; that his genuine condition is that of perpetual pupilage that he is regulated by passions and partial views, and cannot be governed by pure reason and truth; that it is the business of a wise man not to subvert, either in himself or others, delusions which are useful, and prejudices which are salutary; and that he is the worst enemy of his species who attempts, in whatever mode, to introduce a form of society where no advantage is taken to restrain us from vises by illusion, from which we cannot be restrained by reason." Every man who adheres, in whole, or in part, to the tenets here enumerated will perhaps, in proportion as he follows them into their genuine consequences, be a partizan of aristocracy.
Tenets the opposite of these constitute the great outline of the present work. If there be any truth in the reasonings hitherto adduced, we are entitled to conclude that morality, the science of human happiness, the principle which binds the individual to the species, and the inducements which are calculated to persuade us to model our conduct in the way most conducive to the advantage of all, does not rest upon imposture and delusion, but upon grounds that discovery will never undermine, and wisdom never refute. We do not need therefore to be led to that which is fitting and reasonable, by deceitful allurements. We have no cause to fear that the man who shall see furthest and judge with the most perfect penetration will be less estimable and useful, or will flnd fewer charms in another's happiness and virtue, than if he were under the dominion of error. If the conduct I am required to observe be reasonable, there is no plainer or more forcible mode of persuading me to adopt it than to exhibit it in its true colors, and show me the benefits that will really accrue from it. As long as these benefits are present to my mind I shall have a desire, an ardor for performing the action which leads to them, to the full as great as the occasion will justify; and, if the occasion be of real magnitude, my ardor will be more genuine, and better endure the test of experiment, than it can when combined with narrow views or visionary credulity. Truth and falsehood cannot subsist together: he that sees the merits of a case in all their clearness cannot in that instance be the dupe either of prejudice or superstition. Nor is there any reason to believe that sound conviction will be less permanent in its influence than sophistry and error.1
The value of truth will be still further illustrated if we consider it in detail, and inquire into its effects, either abstractedly, under which form it bears the appellation of science and knowledge; or practically, as it relates to the incidents and commerce of ordinary life, where it is known by the denomination of sincerity.
Abstractedly considered, it conduces to the happiness and virtue of the individual, as well as to the improve ment of our social institutions.
In the discovery and knowledge of truth seems to be comprised, for the most part, all that an impartial and reflecting mind is accustomed to admire. No one is ignorant of the pleasures of knowledge. In human life there must be a distribution of time, and a variety of occupations. Now there is perhaps no occupation so much at our command, no pleasure of the means of which we are so likely to be deprived, as that which is intellectual. Sublime and expansive ideas produce delicious emotions. The acquisition of truth, the perception of the regularity with which proposition flows out of proposition, and one step of science leads to another, has never failed to reward the man who engaged in this species of employment. Knowledge contributes two ways to our happiness: First by the new sources of enjoyment which it opens upon us, and next by furnishing us with a clue in the selection of all other pleasures. No well informed man can seriously doubt of the advantages with respect to happiness of a capacious and improved intellect over the limited conceptions of a brute. Virtuous sentiments are another source of personal pleasure, and that of a more exquisite kind than intellectual improvements. But virtue itself depends for its value upon the energies of intellect. If the beings we are capable of benefiting were susceptible of nothing more than brutes are, we should have little pleasure in benefiting them, or in contemplating their happiness. But man has so many enjoyments, is capable of so high a degree of perfection, of exhibiting, socially considered, so admirable a spectacle, and of himself so truly estimating and favoring the spectacle, that, when we are engaged in promoting his benefit, we are indeed engaged in a sublime and ravishing employment. This is the case whether our exertions are directed to the advantage of the species or the individual. We rejoice when we save an ordinary man from destruction more than when we save a brute, because we recollect how much more he can feel, and how much more he can do. The same principle produces a still higher degree of congratulation in proportion as the man we save is more highly accomplished in talents and virtues.
Secondly, truth conduces to our improvement in virtue. Virtue, in its purest and most liberal sense, supposes an extensive survey of causes and their consequences that, having struck a just balance between the benefits and injuries that adhere to human affairs, we may adopt the proceeding which leads to the greatest practicable advantage. Virtue, like every other endowment of man, admits of degrees. He therefore must be confessed to be most virtuous who chooses with the soundest judgment the greatest and most universal overbalance of pleasure. But, in order to choose the greatest and most excellent pleasures, he must be intimately acquainted with the nature of man, its general features and its varieties. In order to forward the object he has chosen, he must have considered the different instruments for impressing mind, and the modes of applying them, and must know the properest moment for bringing them into action. In whatever light we consider virtue, whether we place it in the act or the disposition, its degree must be intimately connected with the degree of knowledge. No man can so much as love virtue sufficiently who has not an acute and lively perception of its beauty, and its tendency to produce the most solid and permanent happiness. What comparison can be made between the virtue of Socrates, and that of a Hottentot or a Siberian? A humorous example how universally this truth has been perceived may be taken from Tertullian, who, as a father of the church, was obliged to maintain the hollowness and insignificance of pagan virtues, and accordingly assures us, "that the most ignorant peasant under the Christian dispensation possesses more real knowledge than the wisest of the ancient philosophers."2
We shall be more fully aware of the connection between virtue and knowledge if we consider that the highest employment of virtue is to propagate itself. Virtue alone deserves to be considered as leading to true happiness, the happiness which is most solid and durable. Sensual pleasures are momentary; they fill a very short portion of our time with enjoyment, and leave long intervals of painful vacuity. They charm principally by their novelty; by repetition they first abate of their poignancy, and at last become little less than wearisome. It is perhaps partly to be ascribed to the high estimation in which sensual pleasures are held that old age is so early and regular in its ravages. Our taste for these pleasures necessarily declines; with our taste our activity; and with our activity gradually crumble away the cheerfulness, the energy and the lives, of those whose dependence was placed upon these resources. Even knowledge, and the enlargement of intellect, are poor when unmixed with sentiments of benevolence and sympathy. Emotions are scarcely ever thrilling and electrical without something of social feeling. When the mind expands in works of taste and imagination, it will usually be found that there is something moral in the cause which gives birth to this expansion; and science and abstraction will soon become cold, unless they derive new attractions from ideas of society. In proportion therefore to the virtue of the individual will be the permanence of his cheerfulness, and the exquisiteness of his emotions. Add to which, benevolence is a resource which is never exhausted; but on the contrary, the more habitual are our patriotism and philanthropy, the more will they become invigorating and ardent.
It is also impossible that any situation can occur in which virtue cannot find room to expatiate. In society there is continual opportunity for its active employment. I cannot have intercourse with a human being who may not be the better for that intercourse. If he be already just and virtuous, these qualities are improved by communication. If he be imperfect and erroneous, there must always be some prejudice I may contribute to destroy, some motive to delineate, some error to remove. If I be prejudiced and imperfect myself, it cannot however happen that my prejudices and imperfections shall be exactly coincident with his. I may therefore inform him of the truths that I know, and, even by the collision of prejudices, truth is elicited. It is impossible that I should strenuously apply myself to his improvement with sincere motives of benevolence, without some good being the result. Nor am I more at a loss in solitude. In solitude I may accumulate the materials of social benefit. No situation can be so desperate as to preclude these efforts. Voltaire, when shut up in the Bastille, and for aught he knew for life, deprived of the means either of writing or reading, arranged and in part executed the project of his Henriade.3
All these reasonings are calculated to persuade us that the most precious boon we can bestow upon others is virtue, and that the highest employment of virtue is to propagate itself. But, as virtue is inseparably connected with knowledge in my own mind, so by knowledge only can it be imparted to others. How can the virtue we have just been contemplating be produced but by infusing comprehensive views, and communicating energetic truths? Now that man alone is qualified to infuse these views, and communicate these truths, who is himself pervaded with them.
Let us suppose for a moment virtuous dispositions existing without knowledge or outrunning knowledge, the last of which is certainly possible; and we shall presently find how little such virtue is worthy to be propagated. The most generous views will, in such cases, frequently lead to the most nefarious actions. A Cranmer will be incited to the burning of heretics, and a Digby contrive the Gunpowder Treason. But, to leave these extreme instances: in all cases where mistaken virtue leads to cruel and tyrannical actions, the mind will be rendered discontented and morose by the actions it perpetrates. Truth, immortal and ever present truth, is so powerful, that, in spite of all his prejudices, the upright man will suspect himself when he resolves upon an action that is at war with the plainest principles of morality. He will become melancholy, dissatisfied and anxious. His firmness will degenerate into obstinacy, and his justice into in exorable severity. The further he pursues his system, the more erroneous will he become. The further he pursues it, the less will he be satisfied with it. As truth is an endless source of tranquility and delight, error will be a prolific fountain of new mistakes and discontent.
As to the third point, which is most essential to the inquiry in which we are engaged, the tendency of truth to the improvement of our political institutions, there can be little room for skepticism or controversy. If politics be a science, investigation must be the means of unfolding it. If men resemble each other in more numerous and essential particulars than those in which they differ, if the best purposes that can be accomplished respecting them be to make them free, virtuous and wise, there must be one best method of advancing these common purposes, one best mode of social existence deducible from the principles of their nature. If truth be one, there must be one code of truths on the subject of our reciprocal duties. Nor is investigation only the best mode of ascertaining the principles of political justice and happiness; it is also the best mode of introducing and establishing them. Discussion is the path that leads to discovery and demonstration. Motives ferment in the minds of great bodies of men, till their modes of society experience a variation, not less memorable than the variation of their sentiments. The more familiar the mind becomes with the ideas of which these motives consist, and the propositions that express them, the more irresistibly is it propelled to a general system of proceeding in correspondence with them.
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