Philosophers From England

"The Multitude will hardly believe the excessive Force of Education, and in the difference of Modesty between Men and Women ascribe that to Nature, which is altogether owing to early Instruction: Miss is scarce Three years old, but she is spoke to every Day to hide her Leg, and rebuk'd in good Earnest if she shews it; while Little Master at the same Age is bid to take up his Coats, and piss like a Man."

"But in such perfect Animals as Sheep and Oxen, in whom the Heart, the Brain and Nerves differ so little from ours, and in whom the Separation of the Spirits from the Blood, the Organs of Sense, and consequently Feeling it self, are the same as they are in Human Creatures; I can't imagine how a Man not hardened in Blood and Massacre, is able to see a violent Death, and the Pangs of it, without Concern. In answer to this, most People will think it sufficient to say, that all Things being allow'd to be made for the Service of Man, there can be no Cruelty in putting Creatures to the use they were design'd for; but I have heard Men make this Reply, whilst their Nature within them has reproach'd them with the Falshood of the Assertion."

"Thus every Part was full of Vice, Yet the whole Mass a Paradise; Flatter'd in Peace, and fear'd in Wars, They were th' Esteem of Foreigners, And lavish of their Wealth and Lives, The Balance of all other Hives."

"They put off hearings wilfully, To finger the refreshing fee."

"The worst of all the Multitude Did something for the Common Good."

"If laying aside all worldly Greatness and Vain-Glory, I should be ask'd where I thought it was most probable that Men might enjoy true Happiness, I would prefer a small peaceable Society, in which Men, neither envy'd nor esteem'd by Neighbours, should be contented to live upon the Natural Product of the Spot they inhabit, to a vast Multitude abounding in Wealth and Power, that should always be conquering others by their Arms Abroad, and debauching themselves by Foreign Luxury at Home."

"Vast Numbers throng'd the fruitful Hive; Yet those vast Numbers made 'em thrive; Millions endeavouring to supply Each other's Lust and Vanity."

"Luxury Employ'd a Million of the Poor, And odious Pride a Million more; Envy it self, and Vanity, Were Ministers of Industry; Their darling Folly, Fickleness, In Diet, Furniture and Dress, That strange ridic'lous Vice, was made The very Wheel that turn'd the Trade."

"They that examine into the Nature of Man, abstract from Art and Education, may observe, that what renders him a Sociable Animal, consists not in his desire of Company, Good-nature, Pity, Affability, and other Graces of a fair Outside; but that his vilest and most hateful Qualities are the most necessary Accomplishments to fit him for the largest, and, according to the World, the happiest and most flourishing Societies."

"Thus Vice nurs'd Ingenuity, Which join'd with Time and Industry, Had carry'd Life's Conveniences, It's real Pleasures, Comforts, Ease, To such a Height, the very Poor Liv'd better than the Rich before."

"Some People are not to be persuaded to taste of any Creatures they have daily seen and been acquainted with, while they were alive; others extend their Scruple no further than to their own Poultry, and refuse to eat what they fed and took care of themselves; yet all of them will feed heartily and without Remorse on Beef, Mutton and Fowls when they are bought in the Market. In this Behaviour, methinks, there appears something like a Consciousness of Guilt, it looks as if they endeavor'd to save themselves from the Imputation of a Crime (which they know sticks somewhere) by removing the cause of it as far as they can from themselves; and I can discover in it some strong remains of Primitive Pity and Innocence, which all the arbitrary Power of Custom, and the violence of Luxury, have not yet been able to conquer."

"'Tis only Man, mischievous Man, that can make Death a Sport. Nature taught your Stomach to crave nothing but Vegetables; but your violent Fondness to change, and greater Eagerness after Novelties, have prompted you to the Destruction of Animals without Justice or Necessity, perverted your Nature and warp'd your Appetites which way soever your Pride or Luxury have call'd them."

"In every nature, and in every portion of nature, which we can descry, we find attention bestowed upon even the minutest parts. The hinges in the wings of an earwig, and the joints of its antennae, are as highly wrought, as if the Creator had nothing else to finish. We see no signs of dimunition of care by multiplicity of objects, or of distraction of thought by variety. We have no reason to fear, therefore, our being forgotten, or overlooked, or neglected."

"In all cases, wherein the mind feels itself in danger of being confounded by variety, it is sure to rest upon a few strong points, or perhaps upon a single instance. Amongst a multitude of proofs, it is one that does the business. If we observe in any argument, that hardly two minds fix upon the same instance, the diversity of choice shows the strength of the argument, because it shows the number and competition of the examples. There is no subject in which the tendency to dwell upon select or single topics is so usual, because there is no subject, of which, in its full extent, the latitude is so great, as that of natural history applied to the proof of an intelligent Creator."

"It is a step to have it proved, that there must be something in the world more than what we see. It is a further step to know, that, amongst the invisible things of nature, there must be an intelligent mind, concerned in its production, order, and support. These points being assured to us by Natural Theology, we may well leave to Revelation the disclosure of many particulars, which our researches cannot reach, respecting either the nature of this Being as the original cause of all things, or his character and designs as a moral governor ; and not only so, but the more full confirmation of other particulars, of which, though they do not lie altogether beyond our reasonings and our probabilities, the certainty is by no means equal to the importance. The true theist will be the first to listen to any credible communication of Divine knowledge. Nothing which he has learned from Natural Theology, will diminish his desire of further instruction, or his disposition to receive it with humility and thankfulness. He wishes for light: he rejoices in light. His inward veneration of this great Being, will incline him to attend with the utmost seriousness, not only to all that can be discovered concerning him by researches into nature, but to all that is taught by a revelation, which gives reasonable proof of having proceeded from him."

"This is atheism: for every indication of contrivance, every manifestation of design which existed in the watch, exists in the works of nature, with the difference of the side of nature of being greater and more, and that in a degree which exceeds all computation. I mean that the contrivances of nature surpass the contrivances of art, in the complexity, subtlety, and curiosity of the mechanism; and still more, if possible, do they go beyond them in number and variety; yet in a multitude of cases, are not less evidently mechanical, not less evidently contrivances, not less evidently accommodated to their end, or suited to their office than are the most perfect production of human ingenuity."

"One question may possibly have dwelt in the reader's mind during the perusal of these observations, namely, Why should not the Deity have given to the animal the faculty of vision at once? ... Why resort to contrivance, where power is omnipotent? Contrivance, by its very definition and nature, is the refuge of imperfection. To have recourse to expedients, implies difficulty, impediment, restraint, defect of power. ... amongst other answers which may be given to it; beside reasons of which probably we are ignorant, one answer is this: It is only by the display of contrivance, that the existence, the agency, the wisdom of the Deity, could be testified to his rational creatures."

"In crossing a heath, suppose I pitched my foot against a stone and were asked how the stone came to be there, I might possibly answer that for anything I knew to the contrary it had lain there forever; nor would it, perhaps, be very easy to show the absurdity of this answer. But suppose I found a watch upon the ground, and it should be inquired how the watch happened to be in that place, I should hardly think of the answer which I had given, that for anything I knew the watch might have always been there. Yet why should not this answer serve for the watch as well as for the stone; why is it not admissible in that second case as in the first? For this reason, and for no other, namely, that when we come to inspect the watch, we perceive — what we could not discover in the stone — that its several parts are framed and put together for a purpose, e.g., that they are so formed and adjusted as to produce motion, and that motion so regulated as to point out the hour of the day; that if the different parts had been differently shaped from what they are, or placed in any other manner or in any other order than that in which they are placed, either no motion at all would have carried on in the machine, or none which would have answered the use that is now served by it. This mechanism being observed … the inference we think is inevitable, that the watch must have had a maker — that there must have existed, at some time and at some place or other, an artificer or artificers who formed it for the purpose which we find it actually to answer, who comprehended its construction and designed its use. Nor would it, I apprehend, weaken the conclusion, that we had never seen a watch made; that we had never known an artist capable of making one; that we were altogether incapable of executing such a piece of workmanship ourselves, or of understanding in what manner it was performed; all this being no more than what is true of some exquisite remains of ancient art, of some lost arts, and, to the generality of mankind, of the more curious productions of modern manufacture."

"It is one of the advantages of the revelations which we acknowledge, that whilst they reject idolatry with its many pernicious accompaniments, they introduce the Deity to human apprehension, under an idea more personal, more determinate, more within its compass, than the theology of nature can do. And this they do by representing him exclusively under the relation in which he stands to ourselves; and, for the most part, under some precise character, resulting from that relation, or from the history of his providences. Which method suits the span of our intellects much better than the universality which enters into the idea of God, as deduced from the views of nature."

"Wherefore rejecting the intervention of a compact, as unfounded in its principle, and dangerous in the application, we assign for the only ground of the subjects' obligation, THE WILL OF GOD AS COLLECTED FROM EXPEDIENCY."

"The divine right of Kings, is, like the divine right of Constables, the law of the land, or even actual and quiet possession of their office, a right, ratified we humbly presume by the divine approbation, so long as obedience to their authority appears to be necessary, or conducive to the common welfare. Princes are ordained of God by virtue only of that general decree, by which he assents, and adds the sanction of his will, to every law of society, which promotes his own purpose, the communication of human happiness."

"The great revolution which has taken place in the Western World may probably conduce (and who knows but that it was designed?) to accelerate the fall of this abominable tyranny; and now that this contest, and the passions which attend it are no more, there may succeed perhaps a season for reflecting whether a legislature which had so long lent its assistance to the support of an institution replete with human misery, was fit to be trusted with an empire the most extensive that ever obtained in any age or quarter of the world."

"Wanton, and, what is worse, studied cruelty to brutes, is certainly wrong."

"Government, at first, was either patriarchal or military; that of a parent over his family, or of a commander over his fellow warriors. ... Paternal authority, and the order of domestic life, supplied the foundation of civil government. ... A family contains the rudiments of an empire. The authority of one over many, and the disposition to govern and be governed, are in this way incidental to the very nature, and coeval, no doubt, with the existence of the human species."

"It is at any rate evident, that a large and ample province remains for the exercise of Providence, without its being naturally perceptible by us; because obscurity, when applied to the interruption of laws, bears a necessary proportion to the imperfection of our knowledge when applied to the laws themselves, or rather to the effects which these laws, under their various and incalculable combinations, would of their own accord produce. And if it be said, that the doctrine of Divine Providence, by reason of the ambiguity under which its exertions present themselves, can be attended with no practical influenceupon our conduct; that, although we believe ever so firmly that there is a Providence, we must prepare, and provide, and act, as if there were none; I answer, that this is admitted: and that we further allege, that so to prepare, and so to provide, is consistent with the most perfect assurance of the reality of a Providence; and not only so, but that it is probably one advantage of the present state of our information, that our provisions and preparations are not disturbed by it. Or if it be still asked, Of what use at all then is the doctrine, if it neither alter our measures nor regulate our conduct? I answer again, that it is of the greatest use, but that it is a doctrine of sentiment and piety, not (immediately at least) of action or conduct; that it applies to the consolation of men's minds, to their devotions, to the excitement of gratitude, the support of patience, the keeping alive and the strengthening of every motive for endeavouring to please our Maker; and that these are great uses."

"[E]lections to the supreme power having upon some occasions produced the most destructive contentions, many states would take refuge from a return of the same calamities, in a rule of succession; and no rule presents itself so obvious, certain, and intelligible, as consanguinity of birth."

"Some excuse seems necessary for the pain and loss which we occasion to brutes, by restraining them of their liberty, mutilating their bodies, and, at last, putting an end to their lives (which we suppose to be the whole of their existence), for our pleasure or conveniency. The reasons alleged in vindication of this practice, are the following: that the several species of brutes being created to prey upon one another, affords a kind of analogy to prove that the human species were intended to feed upon them; that, if let alone, they would overrun the earth, and exclude mankind from the occupation of it; that they are requited for what they suffer at our hands, by our care and protection. Upon which reasons I would observe, that the analogy contended for is extremely lame; since brutes have no power to support life by any other means, and since we have; for the whole human species might subsist entirely upon fruit, pulse, herbs, and roots, as many tribes of Hindoos actually do. The two other reasons may be valid reasons, as far as they go; for, no doubt, if man had been supported entirely by vegetable food, a great part of those animals which die to furnish his table, would never have lived: but they by no means justify our right over the lives of brutes to the extent in which we exercise it. What danger is there, for instance, of fish interfering with us, in the occupation of their element? or what do we contribute to their support or preservation?"

"The history of the race is but that of the individual "writ large"."

"Among the many strange servilities mistaken for pieties, one of the least lovely is that which hopes to flatter God by despising the world, and vilifying human nature."

"Remember that every drop that falls, bears into the bosom of the earth a quality of beautiful fertility."

"No deeply-rooted tendency was ever extirpated by adverse argument. Not having originally been founded on argument, it cannot be destroyed by logic."

"Whatever lies beyond the limits of experience, and claims another origin than that of induction and deduction from established data, is illegitimate."

"The infidelity of the Gentile world, and that more especially of men of rank and learning in it, is resolved into a principle which, in my judgment, will account for the inefficacy of any argument, or any evidence whatever, viz. contempt prior to examination."

"The great desire of this age is for a Doctrine which may serve to condense our knowledge, guide our researches, and shape our lives, so that Conduct may really be the consequence of Belief."

"God, when he created the human species, wished their happiness; and made for them the provision which he has made, with that view, and for that purpose."

"No man really thinks and feels monotonously. If he is monotonous in his manner of setting forth his thoughts and feelings, that is either because he has not learned the art of writing, or because he is more or less consciously imitating the manner of others. The subtle play of thought will give movement and life to his style if he do not clog it with critical superstitions. I do not say that it will give him grace and power; I do not say that relying on perfect sincerity will make him a fine writer, because sincerity will not give talent; but I say that sincerity will give him all the power that is possible to him, and will secure him the inestimable excellence of Variety."

"Virtue is infinitely various. There is no situation in which a rational being is placed, from that of the best instructed Christian down to the condition of the rudest barbarian, which affords not room for moral agency; for the acquisition, exercise, and display of voluntary qualities, good and bad. Health and sickness, enjoyment and suffering, riches and poverty, knowledge and ignorance, power and subjection, liberty and bondage, civilisation and barbarity, have all their offices and duties, all serve for the formation of character: for when we speak of a state of trial, it must be remembered, that characters are not only tried, or proved, or detected, but that they are generated also, and formed, by circumstances. The best dispositions may subsist under the most depressed, the most afflicted fortunes."

"There are occasions when the simplest and fewest words surpass in effect all the wealth of rhetorical amplification. An example may be seen in the passage which has been a favourite illustration from the days of Longinus to our own. "God said: Let there be light! and there was light." This is a conception of power so calm and simple that it needs only to be presented in the fewest and the plainest words, and would be confused or weakened by any suggestion of accessories."

"An energetic crudity, even a riotous absurdity, has more promise in it than a clever and elegant mediocrity, because it shows that the young man is speaking out of his own heart, and struggling to express himself in his own way rather than in the way he finds in other men's books. The early works of original writers are usually very bad; then succeeds a short interval of imitation in which the influence of some favourite author is distinctly traceable; but this does not last long, the native independence of the mind reasserts itself, and although perhaps academic and critical demands are somewhat disregarded, so that the original writer on account of his very originality receives but slight recognition from the authorities, nevertheless if there is any real power in the voice it soon makes itself felt in the world."

"The first obligation of Simplicity is that of using the simplest means to secure the fullest effect. But although the mind instinctlvely rejects all needless complexity, we shall greatly err if we fail to recognise the fact, that what the mind recoils from is not the complexity, but the needlessness."

"Sincerity is not only effective and honourable, it is also much less difficult than is commonly supposed. To take a trifling example: If for some reason I cannot, or do not, choose to verify a quotation which may be useful to my purpose, what is to prevent my saying that the quotation is taken at second-hand? It is true, if my quotations are for the most part second-hand and are acknowledged as such, my erudition will appear scanty. But it will only appear what it is. Why should I pretend to an erudition which is not mine? Sincerity forbids it."

"Except in the rare cases of great dynamic thinkers whose thoughts are as turning-points in the history of our race, it is by Style that writers gain distinction, by Style they secure their immortality. In a lower sphere many are remarked as writers although they may lay no claim to distinction as thinkers, if they have the faculty of felicitously expressing the ideas of others; and many who are really remarkable as thinkers gain but slight recognition from the public, simply because in them the faculty of expression is feeble. In proportion as the work passes from the sphere of passionless intelligence to that of impassioned intelligence, from the region of demonstration to the region of emotion, the art of Style becomes more complex, its necessity more imperious."

"The selective instinct of the artist tells him when his language should be homely, and when it should be more elevated; and it is precisely in the imperceptible blending of the plain with the ornate that a great writer is distinguished. He uses the simplest phrases without triviality, and the grandest without a suggestion of grandiloquence."

"There are many justifications of silence; there can be none of insincerity."

"An orator whose purpose is to persuade men must speak the things they wish to hear; an orator, whose purpose is to move men, must also avoid disturbing the emotional effect by any obtrusion of intellectual antagonism; but an author whose purpose is to instruct men, who appeals to the intellect, must be careless of their opinions, and think only of truth. It will often be a question when a man is or is not wise in advancing unpalateable opinions, or in preaching heresies; but it can never be a question that a man should be silent if unprepared to speak the truth as he conceives it. Deference to popular opinion is one great source of bad writing, and is all the more disastrous because the deference is paid to some purely hypothetical requirement. When a man fails to see the truth of certain generally accepted views, there is no law compelling him to provoke animosity by announcing his dissent. He may be excused if he shrink from the lurid glory of martyrdom; he may be justified in not placing himself in a position of singularity. He may even be commended for not helping to perplex mankind with doubts which he feels to be founded on limited and possibly erroneous investigation. But if allegiance to truth lays no stern command upon him to speak out his immature dissent, it does lay a stern command not to speak out hypocritical assent."

"The opinion of the majority is not lightly to be rejected; but neither is it to be carelessly echoed."

"A man must be himself convinced if he is to convince others. The prophet must be his own disciple, or he will make none. Enthusiasm is contagious: belief creates belief. There is no influence issuing from unbelief or from languid acquiescence. This is peculiarly noticeable in Art, because Art depends on sympathy for its influence, and unless the artist has felt the emotions he depicts we remain unmoved: in proportion to the depth of his feeling is our sympathetic response; in proportion to the shallowness or falsehood of his presentation is our coldness or indifference."

"I would not have the reader conclude that because I advocate plain-speaking even of unpopular views, I mean to imply that originality and sincerity are always in opposition to public opinion. There are many points both of doctrine and feeling in which the world is not likely to be wrong. But in all cases it is desirable that men should not pretend to believe opinions which they really reject, or express emotions they do not feel. And this rule is universal. Even truthful and modest men will sometimes violate the rule under the mistaken idea of being eloquent by means of the diction of eloquence. This is a source of bad Literature."

"Obedient to the primary impulse of adequate expression, the style of a complex subject should be complex; of a technical subject, technical; of an abstract subject, abstract; of a familiar subject, familiar; of a pictorial subject, picturesque."

"I wish to guard the Principle of Vision from certain misconceptions which might arise on a simple statement of it. The principle insists on the artist assuring himself that he distinctly sees what he attempts to represent. What he sees, and how he represents it, depend on other principles. To make even this principle of Vision thoroughly intelligible in its application to all forms of Literature and Art, it must be considered in connection with the two other principles — Sincerity and Beauty, which are involved in all successful works."