第120章

These things could not have existed in their present form, without having been prepared by all the preceding events. Everything the most seemingly insignificant, the most loathsome, or the most retrograde, was indissolubly bound to all that we most admire in the prospect before us. We may perhaps go a step further than this. The human mind is a principle of the simplest nature, a mere faculty of sensation or perception. It must have begun from absolute ignorance; it must obtain its improvement by slow degrees; it must pass through various stages of folly and mistake. Such is, and could not but be, the history of mankind.

There are three considerations which limit that idea of optimism, which some men have been inclined to deduce from the above circumstances.

First, it applies only to that part of the universe with which we are acquainted. That deduction, whatever it is, which is authorised by the above circumstances, depends upon their junction. The general tendency to improvement, would be an insufficient apology for untoward events, if every thing were not connected; and the connection of all events, would have no just tendency to reconcile us to the scene, were it not for the visible improvement. But has improvement been the constant characteristic of the universe? The human species seems to be but, as it were, of yesterday.

Will it continue for ever? The globe we inhabit bears strong marks of convulsion, such as the teachers of religion, and the professors of natural philosophy, agree to predict, will one day destroy the inhabitants of the earth. Vicissitude therefore, rather than unbounded progress, appears to be the characteristic of nature.

Secondly, the quantity of good deducible from these circumstances, instead of meriting the name of optimism, is, on one respect, directly contrasted with it. Nothing is positively best. So far from it, that the considerations here alleged, are calculated to prove, that every thing is valuable, for this reason among others, that it leads to something better than itself.

Lastly, the points here affirmed, are by no means calculated to bear out the conclusion, that, if something else had happened, in the place of what did actually happen in any given instance, it might not have been a fortunate event. We are taught, by the doctrine of necessity, that nothing else could possibly happen under the circumstances; not that, if something else had been possible, it would not have been attended with more desireable consequences. Caesar enslaved his country; the event was unavoidable; and the general progress of human improvement upon the whole went on, notwithstanding this disastrous occurrence. But, if it had been possible that Caesar should have been diverted from this detestable enterprise, if the republic could have been restored by the battle of Mutina, or made victorious in the plains of Philippi, it might have been a most fortunate event for the whole race of mankind. There is a difficulty in conceiving that things should have been, in any respect, otherwise than they are. It may be conjectured, with much plausibility, that this is in all cases impossible. But the consideration of this, affords no ground of rejoicing in untoward events. More auspicious harbingers, would have led to more extended improvements. As to what was stated of the simplicity of the human mind, it may be observed that the history of the species exhibits the united effects, of this internal principle, and the structure of the human body, as well as of the material universe.

Brutes appear to have the same internal principle of perception that we have, but they have never made our progress. There may be other conscious beings in existence who possess the most essential advantages over us.

It may be worthy of remark, that the support the system of optimism derives from the doctrine of necessity, is of a very equivocal nature.

The doctrine of necessity teaches, that each event is the only thing, under the circumstances, that could happen; it would, of consequence, be as proper, upon this system, to say that every thing that happens, is the worst, as that is is the best, that could possibly happen. It was observed in the commencement of this discussion upon the subject of optimism, that, though there is some pain, or absolute evil, which, relatively taken, must be admitted to be attended with an overbalance of good, yet it is a matter of great delicacy and difficulty, in most instances, to decide in favour of pain, which, whatever be its relative value, is certainly a negative quantity to be deducted in the sum total of happiness. There is perhaps some impropriety in the phrase, thus applied, of relative good. Pain, under the most favourable circumstances, must be admitted to be absolutely, though not relatively, an evil, In every instance of this kind we are reduced to a choice of evils: consequently, whichever way we determine our election, it is still evil that we choose.

Taking these considerations along with us, the rashness of the optimist will appear particularly glaring, while we recollect the vast portion of the pain and calamity that is to be found in the world. Let us not amuse ourselves with a pompous and delusive survey of the whole, but let us examine parts severally and individually. All nature swarms with life. This may, in one view, afford an idea of an extensive theatre of pleasure. But unfortunately every animal preys upon his fellow. Every animal, however minute, has a curious and subtle structure, rendering him susceptible, as it should seem, of piercing anguish. We cannot move our foot, without becoming the means of destruction. The wounds inflicted are of a hundred kinds. These petty animals are capable of palpitating for days in the agonies of death. It may be said, with little licence of phraseology, that all nature suffers.