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- Dialogues Concerning Natural Religion - 2/18 -


reality they endeavoured, as is pretended, to extend, throughout, the same scepticism which they had learned from the declamations of their schools, and which they ought to have confined to them.

In this view, there appears a great resemblance between the sects of the STOICS and PYRRHONIANS, though perpetual antagonists; and both of them seem founded on this erroneous maxim, That what a man can perform sometimes, and in some dispositions, he can perform always, and in every disposition. When the mind, by Stoical reflections, is elevated into a sublime enthusiasm of virtue, and strongly smit with any species of honour or public good, the utmost bodily pain and sufferings will not prevail over such a high sense of duty; and it is possible, perhaps, by its means, even to smile and exult in the midst of tortures. If this sometimes may be the case in fact and reality, much more may a philosopher, in his school, or even in his closet, work himself up to such an enthusiasm, and support in imagination the acutest pain or most calamitous event which he can possibly conceive. But how shall he support this enthusiasm itself? The bent of his mind relaxes, and cannot be recalled at pleasure; avocations lead him astray; misfortunes attack him unawares; and the philosopher sinks by degrees into the plebeian.

I allow of your comparison between the STOICS and SKEPTICS, replied PHILO. But you may observe, at the same time, that though the mind cannot, in Stoicism, support the highest flights of philosophy, yet, even when it sinks lower, it still retains somewhat of its former disposition; and the effects of the Stoic's reasoning will appear in his conduct in common life, and through the whole tenor of his actions. The ancient schools, particularly that of ZENO, produced examples of virtue and constancy which seem astonishing to present times.

Vain Wisdom all and false Philosophy. Yet with a pleasing sorcery could charm Pain, for a while, or anguish; and excite Fallacious Hope, or arm the obdurate breast With stubborn Patience, as with triple steel.

In like manner, if a man has accustomed himself to sceptical considerations on the uncertainty and narrow limits of reason, he will not entirely forget them when he turns his reflection on other subjects; but in all his philosophical principles and reasoning, I dare not say in his common conduct, he will be found different from those, who either never formed any opinions in the case, or have entertained sentiments more favourable to human reason.

To whatever length any one may push his speculative principles of scepticism, he must act, I own, and live, and converse, like other men; and for this conduct he is not obliged to give any other reason, than the absolute necessity he lies under of so doing. If he ever carries his speculations further than this necessity constrains him, and philosophises either on natural or moral subjects, he is allured by a certain pleasure and satisfaction which he finds in employing himself after that manner. He considers besides, that every one, even in common life, is constrained to have more or less of this philosophy; that from our earliest infancy we make continual advances in forming more general principles of conduct and reasoning; that the larger experience we acquire, and the stronger reason we are endued with, we always render our principles the more general and comprehensive; and that what we call philosophy is nothing but a more regular and methodical operation of the same kind. To philosophise on such subjects, is nothing essentially different from reasoning on common life; and we may only expect greater stability, if not greater truth, from our philosophy, on account of its exacter and more scrupulous method of proceeding.

But when we look beyond human affairs and the properties of the surrounding bodies: when we carry our speculations into the two eternities, before and after the present state of things; into the creation and formation of the universe; the existence and properties of spirits; the powers and operations of one universal Spirit existing without beginning and without end; omnipotent, omniscient, immutable, infinite, and incomprehensible: We must be far removed from the smallest tendency to scepticism not to be apprehensive, that we have here got quite beyond the reach of our faculties. So long as we confine our speculations to trade, or morals, or politics, or criticism, we make appeals, every moment, to common sense and experience, which strengthen our philosophical conclusions, and remove, at least in part, the suspicion which we so justly entertain with regard to every reasoning that is very subtle and refined. But, in theological reasonings, we have not this advantage; while, at the same time, we are employed upon objects, which, we must be sensible, are too large for our grasp, and of all others, require most to be familiarised to our apprehension. We are like foreigners in a strange country, to whom every thing must seem suspicious, and who are in danger every moment of transgressing against the laws and customs of the people with whom they live and converse. We know not how far we ought to trust our vulgar methods of reasoning in such a subject; since, even in common life, and in that province which is peculiarly appropriated to them, we cannot account for them, and are entirely guided by a kind of instinct or necessity in employing them.

All sceptics pretend, that, if reason be considered in an abstract view, it furnishes invincible arguments against itself; and that we could never retain any conviction or assurance, on any subject, were not the sceptical reasonings so refined and subtle, that they are not able to counterpoise the more solid and more natural arguments derived from the senses and experience. But it is evident, whenever our arguments lose this advantage, and run wide of common life, that the most refined scepticism comes to be upon a footing with them, and is able to oppose and counterbalance them. The one has no more weight than the other. The mind must remain in suspense between them; and it is that very suspense or balance, which is the triumph of scepticism.

But I observe, says CLEANTHES, with regard to you, PHILO, and all speculative sceptics, that your doctrine and practice are as much at variance in the most abstruse points of theory as in the conduct of common life. Wherever evidence discovers itself, you adhere to it, notwithstanding your pretended scepticism; and I can observe, too, some of your sect to be as decisive as those who make greater professions of certainty and assurance. In reality, would not a man be ridiculous, who pretended to reject NEWTON's explication of the wonderful phenomenon of the rainbow, because that explication gives a minute anatomy of the rays of light; a subject, forsooth, too refined for human comprehension? And what would you say to one, who, having nothing particular to object to the arguments of COPERNICUS and GALILEO for the motion of the earth, should withhold his assent, on that general principle, that these subjects were too magnificent and remote to be explained by the narrow and fallacious reason of mankind?

There is indeed a kind of brutish and ignorant scepticism, as you well observed, which gives the vulgar a general prejudice against what they do not easily understand, and makes them reject every principle which requires elaborate reasoning to prove and establish it. This species of scepticism is fatal to knowledge, not to religion; since we find, that those who make greatest profession of it, give often their assent, not only to the great truths of Theism and natural theology, but even to the most absurd tenets which a traditional superstition has recommended to them. They firmly believe in witches, though they will not believe nor attend to the most simple proposition of Euclid. But the refined and philosophical sceptics fall into an inconsistence of an opposite nature. They push their researches into the most abstruse corners of science; and their assent attends them in every step, proportioned to the evidence which they meet with. They are even obliged to acknowledge, that the most abstruse and remote objects are those which are best explained by philosophy. Light is in reality anatomised. The true system of the heavenly bodies is discovered and ascertained. But the nourishment of bodies by food is still an inexplicable mystery. The cohesion of the parts of matter is still incomprehensible. These sceptics, therefore, are obliged, in every question, to consider each particular evidence apart, and proportion their assent to the precise degree of evidence which occurs. This is their practice in all natural, mathematical, moral, and political science. And why not the same, I ask, in the theological and religious? Why must conclusions of this nature be alone rejected on the general presumption of the insufficiency of human reason, without any particular discussion of the evidence? Is not such an unequal conduct a plain proof of prejudice and passion?

Our senses, you say, are fallacious; our understanding erroneous; our ideas, even of the most familiar objects, extension, duration, motion, full of absurdities and contradictions. You defy me to solve the difficulties, or reconcile the repugnancies which you discover in them. I have not capacity for so great an undertaking: I have not leisure for it: I perceive it to be superfluous. Your own conduct, in every circumstance, refutes your principles, and shows the firmest reliance on all the received maxims of science, morals, prudence, and behaviour.

I shall never assent to so harsh an opinion as that of a celebrated writer [L'Arte de penser], who says, that the Sceptics are not a sect of philosophers: They are only a sect of liars. I may, however, affirm (I hope without offence), that they are a sect of jesters or raillers. But for my part, whenever I find myself disposed to mirth and amusement, I shall certainly choose my entertainment of a less perplexing and abstruse nature. A comedy, a novel, or at most a history, seems a more natural recreation than such metaphysical subtleties and abstractions.

In vain would the sceptic make a distinction between science and common life, or between one science and another. The arguments employed in all, if just, are of a similar nature, and contain the same force and evidence. Or if there be any difference among them, the advantage lies entirely on the side of theology and natural religion. Many principles of mechanics are founded on very abstruse reasoning; yet no man who has any pretensions to science, even no speculative sceptic, pretends to entertain the least doubt with regard to them. The COPERNICAN system contains the most surprising paradox, and the most contrary to our natural conceptions, to appearances, and to our very senses: yet even monks and inquisitors are now constrained to withdraw their opposition to it. And shall PHILO, a man of so liberal a genius and extensive knowledge, entertain any general undistinguished scruples with regard to the religious hypothesis, which is founded on the simplest and most obvious arguments, and, unless it meets with artificial obstacles, has such easy access and admission into the mind of man?

And here we may observe, continued he, turning himself towards DEMEA, a pretty curious circumstance in the history of the sciences. After the union of philosophy with the popular religion, upon the first establishment of Christianity, nothing was more usual, among all religious teachers, than declamations against reason, against the senses, against every principle derived merely from human research and inquiry. All the topics of the ancient academics were adopted by the fathers; and thence propagated for several ages in every school and pulpit throughout Christendom. The Reformers embraced the same principles of reasoning, or rather declamation; and all panegyrics on the excellency of faith, were sure to be interlarded with some severe strokes of satire against natural reason. A celebrated prelate [Monsr. Huet] too, of the Romish communion, a man of the most extensive learning, who wrote a demonstration of Christianity, has also composed a treatise, which contains all the cavils of the boldest and most determined PYRRHONISM. LOCKE seems to have been the first Christian who ventured openly to assert, that faith was nothing but a species of reason; that religion was only a branch of philosophy; and that a chain of arguments, similar to that which established any truth in morals, politics, or physics, was always employed in discovering all the


Dialogues Concerning Natural Religion - 2/18

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