An Essay In Aid Of A Grammar Of Assent Part 3

4. And so again, as regards the first principles expressed in such propositions as "There is a right and a wrong," "a true and a false," "a just and an unjust," "a beautiful and a deformed;" they are abstractions to which we give a notional a.s.sent in consequence of our particular experiences of qualities in the concrete, to which we give a real a.s.sent.

As we form our notion of whiteness from the actual sight of snow, milk, a lily, or a cloud, so, after experiencing the sentiment of approbation which arises in us on the sight of certain acts one by one, we go on to a.s.sign to that sentiment a cause, and to those acts a quality, and we give to this notional cause or quality the name of virtue, which is an abstraction, not a thing. And in like manner, when we have been affected by a certain specific admiring pleasure at the sight of this or that concrete object, we proceed by an arbitrary act of the mind to give a name to the hypothetical cause or quality in the abstract, which excites it. We speak of it as beautifulness, and henceforth, when we call a thing beautiful, we mean by the word nothing else than a certain quality of things which creates in us this special sensation.

These so-called first principles, I say, are really conclusions or abstractions from particular experiences; and an a.s.sent to their existence is not an a.s.sent to things or their images, but to notions, real a.s.sent being confined to the propositions directly embodying those experiences.

Such notions indeed are an evidence of the reality of the special sentiments in particular instances, without which they would not have been formed; but in themselves they are abstractions from facts, not elementary truths prior to reasoning.

I am not of course dreaming of denying the objective existence of the Moral Law, nor our instinctive recognition of the immutable difference in the moral quality of acts, as elicited in us by one instance of them. Even one act of cruelty, ingrat.i.tude, generosity, or justice reveals to us at once _intensive_ the immutable distinction between those qualities and their contraries; that is, in that particular instance and _pro hac vice_.

From such experience-an experience which is ever recurring-we proceed to abstract and generalize; and thus the abstract proposition "There is a right and a wrong," as representing an act of inference, is received by the mind with a notional, not a real a.s.sent. However, in proportion as we obey the particular dictates which are its tokens, so are we led on more and more to view it in the a.s.sociation of those particulars, which are real, and virtually to change our notion of it into the image of that objective fact, which in each particular case it undeniably is.

5. Another of these presumptions is the belief in causation. It is to me a perplexity that grave authors seem to enunciate as an intuitive truth, that every thing must have a cause. If this were so, the voice of nature would tell false; for why in that case stop short at One, who is Himself without cause? The a.s.sent which we give to the proposition, as a first principle, that nothing happens without a cause, is derived, in the first instance, from what we know of ourselves; and we argue a.n.a.logically from what is within us to what is external to us. One of the first experiences of an infant is that of his willing and doing; and, as time goes on, one of the first temptations of the boy is to bring home to himself the fact of his sovereign arbitrary power, though it be at the price of waywardness, mischievousness, and disobedience. And when his parents, as antagonists of this wilfulness, begin to restrain him, and to bring his mind and conduct into shape, then he has a second series of experiences of cause and effect, and that upon a principle or rule. Thus the notion of causation is one of the first lessons which he learns from experience, that experience limiting it to agents possessed of intelligence and will.

It is the notion of power combined with a purpose and an end. Physical phenomena, as such, are without sense; and experience teaches us nothing about physical phenomena as causes. Accordingly, wherever the world is young, the movements and changes of physical nature have been and are spontaneously ascribed by its people to the presence and will of hidden agents, who haunt every part of it, the woods, the mountains and the streams, the air and the stars, for good or for evil;-just as children again, by beating the ground after falling, imply that what has bruised them has intelligence;-nor is there anything illogical in such a belief.

It rests on the argument from a.n.a.logy.

As time goes on, and society is formed, and the idea of science is mastered, a different aspect of the physical universe presents itself to the mind. Since causation implies a sequence of acts in our own case, and our doing is always posterior, never contemporaneous or prior, to our willing, therefore, when we witness invariable antecedents and consequents, we call the former the cause of the latter, though intelligence is absent, from the a.n.a.logy of external appearances. At length we go on to confuse causation with order; and, because we happen to have made a successful a.n.a.lysis of some complicated a.s.semblage of phenomena, which experience has brought before us in the visible scene of things, and have reduced them to a tolerable dependence on each other, we call the ultimate points of this a.n.a.lysis, and the hypothetical facts in which the whole ma.s.s of phenomena is gathered up, by the name of causes, whereas they are really only the formula under which those phenomena are conveniently represented. Thus the const.i.tutional formula, "The king can do no wrong," is not a fact, or a cause of the Const.i.tution, but a happy mode of bringing out its genius, of determining the correlations of its elements, and of grouping or regulating political rules and proceedings in a particular direction and in a particular form. And in like manner, that all the particles of matter throughout the universe are attracted to each other with a force varying inversely with the square of their respective distances, is a profound idea, harmonizing the physical works of the Creator; but even could it be proved to be a universal fact, and also to be the actual cause of the movements of all bodies in the universe, still it would not be an experience, any more than is the mythological doctrine of the presence of innumerable spirits in physical phenomena.

Of these two senses of the word "cause," viz. that which brings a thing to be, and that on which a thing under given circ.u.mstances follows, the former is that of which our experience is the earlier and more intimate, being suggested to us by our consciousness of willing and doing. The latter of the two requires a discrimination and exactness of thought for its apprehension, which implies special mental training; else, how do we learn to call food the cause of refreshment, but day never the cause of night, though night follows day more surely than refreshment follows food?

Starting, then, from experience, I consider a cause to be an effective will; and, by the doctrine of causation, I mean the notion, or first principle, that all things come of effective will; and the reception or presumption of this notion is a notional a.s.sent.

6. As to causation in the second sense (viz. an ordinary succession of antecedents and consequents, or what is called the Order of Nature), when so explained, it falls under the doctrine of general laws; and of this I proceed to make mention, as another first principle or notion, derived by us from experience, and accepted with what I have called a presumption. By natural law I mean the fact that things happen uniformly according to certain circ.u.mstances, and not without them and at random: that is, that they happen in an order; and, as all things in the universe are unit and individual, order implies a certain repet.i.tion, whether of things or like things, or of their affections and relations. Thus we have experience, for instance, of the regularity of our physical functions, such as the beating of the pulse and the heaving of the breath; of the recurring sensations of hunger and thirst; of the alternation of waking and sleeping, and the succession of youth and age. In like manner we have experience of the great recurring phenomena of the heavens and earth, of day and night, summer and winter. Also, we have experience of a like uniform succession in the instance of fire burning, water choking, stones falling down and not up, iron moving towards a magnet, friction followed by sparks and crackling, an oar looking bent in the stream, and compressed steam bursting its vessel. Also, by scientific a.n.a.lysis, we are led to the conclusion that phenomena, which seem very different from each other, admit of being grouped together as modes of the operation of one hypothetical law, acting under varied circ.u.mstances. For instance, the motion of a stone falling freely, of a projectile, and of a planet, may be generalized as one and the same property, in each of them, of the particles of matter; and this generalization loses its character of hypothesis, and becomes a probability, in proportion as we have reason for thinking on other grounds that the particles of all matter really move and act towards each other in one certain way in relation to s.p.a.ce and time, and not in half a dozen ways; that is, that nature acts by uniform laws.

And thus we advance to the general notion or first principle of the sovereignty of law throughout the universe.

There are philosophers who go farther, and teach, not only a general, but an invariable, and inviolable, and necessary uniformity in the action of the laws of nature, holding that every thing is the result of some law or laws, and that exceptions are impossible; but I do not see on what ground of experience or reason they take up this position. Our experience rather is adverse to such a doctrine, for what concrete fact or phenomenon exactly repeats itself? Some abstract conception of it, more perfect than the recurrent phenomenon itself, is necessary, before we are able to say that it has happened even twice, and the variations which accompany the repet.i.tion are of the nature of exceptions. The earth, for instance, never moves exactly in the same orbit year by year, but is in perpetual vacillation. It will, indeed, be replied that this arises from the interaction of one law with another, of which the actual orbit is only the accidental issue, that the earth is under the influence of a variety of attractions from cosmical bodies, and that, if it is subject to continual aberrations in its course, these are accounted for accurately or sufficiently by the presence of those extraordinary and variable attractions:-science, then, by its a.n.a.lytical processes sets right the _prima facie_ confusion. Of course; still let us not by our words imply that we are appealing to experience, when really we are only accounting, and that by hypothesis, for the absence of experience. The confusion is a fact, the reasoning processes are not facts. The extraordinary attractions a.s.signed to account for our experience of that confusion are not themselves experienced phenomenal facts, but more or less probable hypotheses, argued out by means of an a.s.sumed a.n.a.logy between the cosmical bodies to which those attractions are referred and falling bodies on the earth. I say "a.s.sumed," because that a.n.a.logy (in other words, the unfailing uniformity of nature) is the very point which has to be proved.

It is true, that we can make experiment of the law of attraction in the case of bodies on the earth; but, I repeat, to a.s.sume from a.n.a.logy that, as stones do fall to the earth, so Jupiter, if let alone, would fall upon the earth and the earth upon Jupiter, and with certain peculiarities of velocity on either side, is to have recourse to an explanation which is not necessarily valid, unless nature is necessarily uniform. Nor, indeed, has it yet been proved, nor ought it to be a.s.sumed, even that the law of velocity of falling bodies on the earth is invariable in its operation; for that again is only an instance of the general proposition, which is the very thesis in debate. It seems safer then to hold that the order of nature is not necessary, but general in its manifestations.

But, it may be urged, if a thing happens once, it must happen always; for what is to hinder it? Nay, on the contrary, why, because one particle of matter has a certain property, should all particles have the same? Why, because particles have instanced the property a thousand times, should the thousand and first instance it also? It is _prima facie_ unaccountable that an accident should happen twice, not to speak of its happening always. If we expect a thing to happen twice, it is because we think it is not an accident, but has a cause. What has brought about a thing once, may bring it about twice. _What_ is to hinder its happening? rather, What is to make it happen? Here we are thrown back from the question of Order to that of Causation. A law is not a cause, but a fact; but when we come to the question of cause, then, as I have said, we have no experience of any cause but Will. If, then, I must answer the question, What is to alter the order of nature? I reply, That which willed it;-That which willed it, can unwill it; and the invariableness of law depends on the unchangeableness of that Will.

And here I am led to observe that, as a cause implies a will, so order implies a purpose. Did we see flint celts, in their various receptacles all over Europe, scored always with certain special and characteristic marks, even though those marks had no a.s.signable meaning or final cause whatever, we should take that very repet.i.tion, which indeed is the principle of order, to be a proof of intelligence. The agency then which has kept up and keeps up the general laws of nature, energizing at once in Sirius and on the earth, and on the earth in its primary period as well as in the nineteenth century, must be Mind, and nothing else, and Mind at least as wide and as enduring in its living action, as the immeasurable ages and s.p.a.ces of the universe on which that agency has left its traces.

In these remarks I have digressed from my immediate subject, but they have some bearing on points which will subsequently come into discussion.

5. _Speculation._

Speculation is one of those words which, in the vernacular, have so different a sense from what they bear in philosophy. It is commonly taken to mean a conjecture, or a venture on chances; but its proper meaning is mental sight, or the contemplation of mental operations and their results as opposed to experience, experiment, or sense, a.n.a.logous to its meaning in Shakspeare's line, "Thou hast no speculation in those eyes." In this sense I use it here.

And I use it in this sense to denote those notional a.s.sents which are the most direct, explicit, and perfect of their kind, viz. those which are the firm, conscious acceptance of propositions as true. This kind of a.s.sent includes the a.s.sent to all reasoning and its conclusions, to all general propositions, to all rules of conduct, to all proverbs, aphorisms, sayings, and reflections on men and society. Of course mathematical investigations and truths are the subjects of this speculative a.s.sent. So are legal judgments, and const.i.tutional maxims, as far as they appeal to us for a.s.sent. So are the determinations of science; so are the principles, disputations, and doctrines of theology. That there is a G.o.d, that He has certain attributes, and in what sense He can be said to have attributes, that He has done certain works, that He has made certain revelations of Himself and of His will, and what they are, and the multiplied bearings of the parts of the teaching, thus developed and formed, upon each other, all this is the subject of notional a.s.sent, and of that particular department of it which I have called Speculation. As far as these particular subjects can be viewed in the concrete and represent experiences, they can be received by real a.s.sent also; but as expressed in general propositions they belong to notional apprehension and a.s.sent.

-- 2. Real a.s.sents.

I have in a measure antic.i.p.ated the subject of Real a.s.sent by what I have been saying about Notional. In comparison of the directness and force of the apprehension, which we have of an object, when our a.s.sent is to be called real, Notional a.s.sent and Inference seem to be thrown back into one and the same cla.s.s of intellectual acts, though the former of the two is always an unconditional acceptance of a proposition, and the latter is an acceptance on the condition of an acceptance of its premisses. In its notional a.s.sents as well as in its inferences, the mind contemplates its own creations instead of things; in real, it is directed towards things, represented by the impressions which they have left on the imagination.

These images, when a.s.sented-to, have an influence both on the individual and on society, which mere notions cannot exert.

I have already given various ill.u.s.trations of Real a.s.sent; I will follow them up here by some instances of the change of Notional a.s.sent into Real.

1. For instance: boys at school look like each other, and pursue the same studies, some of them with greater success than others; but it will sometimes happen, that those who acquitted themselves but poorly in cla.s.s, when they come into the action of life, and engage in some particular work, which they have already been learning in its theory and with little promise of proficiency, are suddenly found to have what is called an eye for that work-an eye for trade matters, or for engineering, or a special taste for literature-which no one expected from them at school, while they were engaged on notions. Minds of this stamp not only know the received rules of their profession, but enter into them, and even antic.i.p.ate them, or dispense with them, or subst.i.tute other rules instead. And when new questions are opened, and arguments are drawn up on one side and the other in long array, they with a natural ease and promptness form their views and give their decision, as if they had no need to reason, from their clear apprehension of the lie and issue of the whole matter in dispute, as if it were drawn out in a map before them. These are the reformers, systematizers, inventors, in various departments of thought, speculative and practical; in education, in administration, in social and political matters, in science. Such men indeed are far from infallible; however great their powers, they sometimes fall into great errors, in their own special department, while second-rate men who go by rule come to sound and safe conclusions. Images need not be true; but I am ill.u.s.trating what vividness of apprehension is, and what is the strength of belief consequent upon it.

2. Again:-twenty years ago, the Duke of Wellington wrote his celebrated letter on the subject of the national defences. His authority gave it an immediate circulation among all cla.s.ses of the community; none questioned what he said, nor as if taking his words on faith merely, but as intellectually recognizing their truth; yet few could be said to see or feel that truth. His letter lay, so to say, upon the pure intellect of the national mind, and nothing for a time came of it. But eleven years afterwards, after his death, the anger of the French colonels with us, after the attempt upon Louis Napoleon's life, transferred its facts to the charge of the imagination. Then forthwith the national a.s.sent became in various ways an operative principle, especially in its promotion of the volunteer movement. The Duke, having a special eye for military matters, had realized the state of things from the first; but it took a course of years to impress upon the public mind an a.s.sent to his warning deeper and more energetic than the reception it is accustomed to give to a clever article in a newspaper or a review.

3. And so generally: great truths, practical or ethical, float on the surface of society, admitted by all, valued by few, exemplifying the poet's adage, "Probitas laudatur et alget," until changed circ.u.mstances, accident, or the continual pressure of their advocates, force them upon its attention. The iniquity, for instance, of the slave-trade ought to have been acknowledged by all men from the first; it was acknowledged by many, but it needed an organized agitation, with tracts and speeches innumerable, so to affect the imagination of men as to make their acknowledgment of that iniquitousness operative.

In like manner, when Mr. Wilberforce, after succeeding in the slave question, urged the Duke of Wellington to use his great influence in discountenancing duelling, he could only get from him in answer, "A relic of barbarism, Mr. Wilberforce;" as if he accepted a notion without realizing a fact: at length, the growing intelligence of the community, and the shock inflicted upon it by the tragical circ.u.mstances of a particular duel, were fatal to that barbarism. The governing cla.s.ses were roused from their dreamy acquiescence in an abstract truth, and recognized the duty of giving it practical expression.

4. Let us consider, too, how differently young and old are affected by the words of some cla.s.sic author, such as Homer or Horace. Pa.s.sages, which to a boy are but rhetorical commonplaces, neither better nor worse than a hundred others which any clever writer might supply, which he gets by heart and thinks very fine, and imitates, as he thinks, successfully, in his own flowing versification, at length come home to him, when long years have pa.s.sed, and he has had experience of life, and pierce him, as if he had never before known them, with their sad earnestness and vivid exactness. Then he comes to understand how it is that lines, the birth of some chance morning or evening at an Ionian festival, or among the Sabine hills, have lasted generation after generation, for thousands of years, with a power over the mind, and a charm, which the current literature of his own day, with all its obvious advantages, is utterly unable to rival.

Perhaps this is the reason of the medieval opinion about Virgil, as if a prophet or magician; his single words and phrases, his pathetic half lines, giving utterance, as the voice of Nature herself, to that pain and weariness, yet hope of better things, which is the experience of her children in every time.

5. And what the experience of the world effects for the ill.u.s.tration of cla.s.sical authors, that office the religious sense, carefully cultivated, fulfils towards Holy Scripture. To the devout and spiritual, the Divine Word speaks of things, not merely of notions. And, again, to the disconsolate, the tempted, the perplexed, the suffering, there comes, by means of their very trials, an enlargement of thought, which enables them to see in it what they never saw before. Henceforth there is to them a reality in its teachings, which they recognize as an argument, and the best of arguments, for its divine origin. Hence the practice of meditation on the Sacred Text, so highly thought of by Catholics. Reading, as we do, the Gospels from our youth up, we are in danger of becoming so familiar with them as to be dead to their force, and to view them as a mere history. The purpose, then, of meditation is to realize them; to make the facts which they relate stand out before our minds as objects, such as may be appropriated by a faith as living as the imagination which apprehends them.

It is obvious to refer to the unworthy use made of the more solemn parts of the sacred volume by the mere popular preacher. His very mode of reading, whether warnings or prayers, is as if he thought them to be little more than fine writing, poetical in sense, musical in sound, and worthy of inspiration. The most awful truths are to him but sublime or beautiful conceptions, and are adduced and used by him, in season and out of season, for his own purposes, for embellishing his style or rounding his periods. But let his heart at length be ploughed by some keen grief or deep anxiety, and Scripture is a new book to him. This is the change which so often takes place in what is called religious conversion, and it is a change so far simply for the better, by whatever infirmity or error it is in the particular case accompanied. And it is strikingly suggested to us, to take a saintly example, in the confession of the patriarch Job, when he contrasts his apprehension of the Almighty before and after his afflictions. He says he had indeed a true apprehension of the Divine Attributes before as well as after; but with the trial came a great change in the character of that apprehension:-"With the hearing of the ear," he says, "I have heard Thee, but now mine eye seeth Thee; therefore I reprehend myself, and do penance in dust and ashes."

Let these instances suffice of Real a.s.sent in its relation to Notional; they lead me to make three remarks in further ill.u.s.tration of its character.

1. The fact of the distinctness of the images, which are required for real a.s.sent, is no warrant for the existence of the objects which those images represent. A proposition, be it ever so keenly apprehended, may be true or may be false. If we simply put aside all inferential information, such as is derived from testimony, from general belief, from the concurrence of the senses, from common sense, or otherwise, we have no right to consider that we have apprehended a truth, merely because of the strength of our mental impression of it. Hence the proverb, "Fronti nulla fides." An image, with the characters of perfect veracity and faithfulness, may be ever so distinct and eloquent an object presented before the mind (or, as it is sometimes called, an "objectum internum," or a "subject-object"); but, nevertheless, there may be no external reality in the case, corresponding to it, in spite of its impressiveness. One of the most remarkable instances of this fallacious impressiveness is the illusion which possesses the minds of able men, those especially who are exercised in physical investigations, in favour of the inviolability of the laws of nature. Philosophers of the school of Hume discard the very supposition of miracles, and scornfully refuse to hear evidence in their behalf in given instances, from their intimate experience of physical order and of the ever-recurring connexion of antecedent and consequent. Their imagination usurps the functions of reason; and they cannot bring themselves even to entertain as a hypothesis (and this is all that they are asked to do) a thought contrary to that vivid impression of which they are the victims, that the uniformity of nature, which they witness hour by hour, is equivalent to a necessary, inviolable law.

Yet it is plain, and I shall take it for granted here, that when I a.s.sent to a proposition, I ought to have some more legitimate reason for doing so, than the brilliancy of the image of which that proposition is the expression. That I have no experience of a thing happening except in one way, is a cause of the intensity of my a.s.sent, if I a.s.sent, but not the reason of my a.s.senting. In saying this, I am not disposed to deny the presence in some men of an idiosyncratic sagacity, which really and rightly sees reasons in impressions which common men cannot see, and is secured from the peril of confusing truth with make-belief; but this is genius, and beyond rule. I grant too, of course, that accidentally impressiveness does in matter of fact, as in the instance which I have been giving, const.i.tute the motive principle of belief; for the mind is ever exposed to the danger of being carried away by the liveliness of its conceptions, to the sacrifice of good sense and conscientious caution, and the greater and the more rare are its gifts, the greater is the risk of swerving from the line of reason and duty; but here I am not speaking of transgressions of rule any more than of exceptions to it, but of the normal const.i.tution of our minds, and of the natural and rightful effect of acts of the imagination upon us, and this is, not to create a.s.sent, but to intensify it.

2. Next, a.s.sent, however strong, and accorded to images however vivid, is not therefore necessarily practical. Strictly speaking, it is not imagination that causes action; but hope and fear, likes and dislikes, appet.i.te, pa.s.sion, affection, the stirrings of selfishness and self-love.

What imagination does for us is to find a means of stimulating those motive powers; and it does so by providing a supply of objects strong enough to stimulate them. The thought of honour, glory, duty, self-aggrandis.e.m.e.nt, gain, or on the other hand of Divine Goodness, future reward, eternal life, perseveringly dwelt upon, leads us along a course of action corresponding to itself, but only in case there be that in our minds which is congenial to it. However, when there is that preparation of mind, the thought does lead to the act. Hence it is that the fact of a proposition being accepted with a real a.s.sent is accidentally an earnest of that proposition being carried out in conduct, and the imagination may be said in some sense to be of a practical nature, inasmuch as it leads to practice indirectly by the action of its object upon the affections.

3. There is a third remark suggested by the view which I have been taking of real a.s.sents, viz. that they are of a personal character, each individual having his own, and being known by them. It is otherwise with notions; notional apprehension is in itself an ordinary act of our common nature. All of us have the power of abstraction, and can be taught either to make or to enter into the same abstractions; and thus to co-operate in the establishment of a common measure between mind and mind. And, though for one and all of us to a.s.sent to the notions which we thus apprehend in common, is a further step, as requiring the adoption of a common stand-point of principle and judgment, yet this too depends in good measure on certain logical processes of thought, with which we are all familiar, and on facts which we all take for granted. But we cannot make sure, for ourselves or others, of real apprehension and a.s.sent, because we have to secure first the images which are their objects, and these are often peculiar and special. They depend on personal experience; and the experience of one man is not the experience of another. Real a.s.sent, then, as the experience which it presupposes, is proper to the individual, and, as such, thwarts rather than promotes the intercourse of man with man. It shuts itself up, as it were, in its own home, or at least it is its own witness and its own standard; and, as in the instances above given, it cannot be reckoned on, antic.i.p.ated, accounted for, inasmuch as it is the accident of this man or that.

I call the characteristics of an individual accidents, in spite of the universal reign of law, because they are severally the co-incidents of many laws, and there are no laws as yet discovered of such coincidence. A man who is run over in the street and killed, in one sense suffers according to rule or law; he was crossing, he was short-sighted or preoccupied in mind, or he was looking another way; he was deaf, lame, or flurried; and the cab came up at a great pace. If all this was so, it was by a necessity that he was run over; it would have been a miracle if he had escaped. So far is clear; but what is not clear is how all these various conditions met together in the particular case, how it was that a man, short-sighted, hard of hearing, deficient in presence of mind, happened to get in the way of a cab hurrying along to catch a train. This concrete fact does not come under any law of sudden deaths, but, like the earth's yearly path which I spoke of above, is the accident of the individual.

It does not meet the case to refer to the law of averages, for such laws deal with percentages, not with individuals, and it is about individuals that I am speaking. That this particular man out of the three millions congregated in the metropolis, was to have the experience of this catastrophe, and to be the select victim to appease that law of averages, no statistical tables could foretell, even though they could determine that it was in the fates that in that week or day some four persons in the length and breadth of London should be run over. And in like manner that this or that person should have the particular experiences necessary for real a.s.sent on any point, that the Deist should become a Theist, the Erastian a Catholic, the Protectionist a Free-trader, the Conservative a Legitimist, the high Tory an out-and-out Democrat, are facts, each of which may be the result of a mult.i.tude of coincidences in one and the same individual, coincidences which we have no means of determining, and which, therefore, we may call accidents. For-

"There's a Divinity that shapes our ends, Rough hew them how we will."

Such accidents are the characteristics of persons, as _differentiae_ and properties are the characteristics of species or natures.

That a man dies when deprived of air, is not an accident of his person, but a law of his nature; that he cannot live without quinine or opium, or out of the climate of Madeira, is his own peculiarity. If all men every where usually had the yellow fever once in their lives, we should call it (speaking according to our knowledge) a law of the human const.i.tution; if the inhabitants of a particular country commonly had it, we should call it a law of the climate; if a healthy man has a fever in a healthy place, in a healthy season, we call it an accident, though it be reducible to the coincidence of laws, because there is no known law of their coincidence.

To be rational, to have speech, to pa.s.s through successive changes of mind and body from infancy to death, belong to man's nature; to have a particular history, to be married or single, to have children or to be childless, to live a given number of years, to have a certain const.i.tution, moral temperament, intellectual outfit, mental formation, these and the like, taken all together, are the accidents which make up our notion of a man's person, and are the ground-work or condition of his particular experiences.

Moreover, various of the experiences which befall this man may be the same as those which befall that, although those experiences result each from the combination of its own accidents, and are ultimately traceable each to its own special condition or history. That is, images which are possessed in common, with their apprehensions and a.s.sents, may nevertheless be personal characteristics. If two or three hundred men are to be found, who cannot live out of Madeira, that inability would still be an accident and a peculiarity of each of them. Even if in each case it implied delicacy of lungs, still that delicacy is a vague notion, comprehending under it a great variety of cases in detail. If "five hundred brethren at once" saw our risen Lord, that common experience would not be a law, but a personal accident which was the prerogative of each. And so again in this day the belief of so many thousands in His Divinity, is not therefore notional, because it is common, but may be a real and personal belief, being produced in different individual minds by various experiences and disposing causes, variously combined; such as a warm or strong imagination, great sensibility, compunction and horror at sin, frequenting the Ma.s.s and other rites of the Church, meditating on the contents of the Gospels, familiarity with hymns and religious poems, dwelling on the Evidences, parental example and instruction, religious friends, strange providences, powerful preaching. In each case the image in the mind, with the experiences out of which it is formed, would be a personal result; and, though the same in all, would in each case be so idiosyncratic in its circ.u.mstances, that it would stand by itself, a special formation, unconnected with any law; though at the same time it would necessarily be a principle of sympathy and a bond of intercourse between those whose minds had been thus variously wrought into a common a.s.sent, far stronger than could follow upon any mult.i.tude of mere notions which they unanimously held. And even when that a.s.sent is not the result of concurrent causes, if such a case is possible, but has one single origin, as the study of Scripture, careful teaching, or a religious temper, still its presence argues a special history, and a personal formation, which an abstraction does not. For an abstraction can be made at will, and may be the work of a moment; but the moral experiences which perpetuate themselves in images, must be sought after in order to be found, and encouraged and cultivated in order to be appropriated.

I have now said all that occurs to me on the subject of Real a.s.sents, perhaps not without some risk of subtlety and minuteness. They are sometimes called beliefs, convictions, cert.i.tudes; and, as given to moral objects, they are perhaps as rare as they are powerful. Till we have them, in spite of a full apprehension and a.s.sent in the field of notions, we have no intellectual moorings, and are at the mercy of impulses, fancies, and wandering lights, whether as regards personal conduct, social and political action, or religion. These beliefs, be they true or false in the particular case, form the mind out of which they grow, and impart to it a seriousness and manliness which inspires in other minds a confidence in its views, and is one secret of persuasiveness and influence in the public stage of the world. They create, as the case may be, heroes and saints, great leaders, statesmen, preachers, and reformers, the pioneers of discovery in science, visionaries, fanatics, knight-errants, demagogues, and adventurers. They have given to the world men of one idea, of immense energy, of adamantine will, of revolutionary power. They kindle sympathies between man and man, and knit together the innumerable units which const.i.tute a race and a nation. They become the principle of its political existence; they impart to it h.o.m.ogeneity of thought and fellowship of purpose. They have given form to the medieval theocracy and to the Mahometan superst.i.tion; they are now the life both of "Holy Russia," and of that freedom of speech and action which is the special boast of Englishmen.

-- 3. Notional and Real a.s.sents Contrasted.

It appears from what has been said, that, though Real a.s.sent is not intrinsically operative, it accidentally and indirectly affects practice.