第17章

From this view of the subject we shall easily be led to perceive how little the fact of the variableness and inconstancy of human conduct is incompatible with the principle here delivered, that the voluntary actions of men in all cases originate in their opinions. The persuasion that exists in the mind of the drunkard in committing his first act of intoxication, that in so doing he complies with the most cogent and irresistible reason capable of being assigned upon the subject, may be exceedingly temporary;Chapter ut it is the clear and unequivocal persuasion of his mind at the moment that he determines upon the action. The thoughts of the murderer will frequently be in a state of the most tempestuous fluctuation; he may make and unmake his diabolical purpose fifty times in an hour; his mind may be torn a thousand ways by terror and fury, malignity and remorse. But, whenever his resolution is formed, it is formed upon the suggestions of the rational faculty; and, when he ultimately works up his mind to the perpetration, he is then most strongly impressed with the superior recommendations of the conduct he pursues. One of the fallacies by which we are most frequently induced to a conduct which our habitual judgement disapproves is that our attention becomes so engrossed by a particular view of the subject as wholly to forget, for the moment, those considerations which at other times were accustomed to determine our opinion. In such cases it frequently happens that the neglected consideration recurs the instant the hurry of action has subsided, and we stand astonished at our own infatuation and folly.

This reasoning, however clear and irresistible it may appear, is yet exposed to one very striking objection. "According to the ideas here delivered, men always proceed in their voluntary actions upon judgements extant to their understanding. Such judgements must be attended with consciousness;Chapter nd, were this hypothesis a sound one, nothing could be more easy than for a man in all cases to assign the precise reason that induced him to any particular action. The human mind would then be a very simple machine, always aware of the grounds upon which it proceeded, and self-deception would be impossible. But this statement is completely in opposition to experience and history. Ask a man the reason why he puts on his clothes, why he eats his dinner, or performs any other ordinary action of his life.

He immediately hesitates, endeavours to recollect himself, and often assigns a reason the most remote from what the true philosophy of motive would have led us to expect. Nothing is more dear than that of the moving cause of this action was not expressly present to his apprehension at the time he performed it. Self-deception is so far from impossible that it is one of the most ordinary phenomena with which we are acquainted. Nothing is more usual than for a man to impute his actions to honourable motives, when it is nearly demonstrable that they flowed from some corrupt and contemptible source. On the other hand many persons suppose themselves to be worse than an impartial spectator will find any good reason to believe them. A penetrating observer will frequently be able to convince his neighbour that upon such an occasion he was actuated by motives very different from what he imagined.

Philosophers to this hour dispute whether human beings in their most virtuous exertions are under the power of disinterested benevolence, or merely of an enlightened self-interest. Here then we are presented, in one or other of these sets of philosophers, with a striking instance of men's acting from motives diametrically opposite to those which they suppose to be the guides of their conduct. Self-examination is to a proverb one of the most arduous of those tasks which true virtue imposes. Are not these facts in express contradiction to the doctrine that the voluntary actions of men in all cases originate in the judgements of the understanding?"

Undoubtedly the facts which have been here enumerated appear to be strictly true. To determine how far they affect the doctrine of the present chapter, it is necessary to return to our analysis of the phenomena of the human mind. Hitherto we have considered the actions of human beings only under two classes, voluntary and involuntary. In strictness however there is a third class, which belongs to neither, yet partakes of the nature of both.

We have already defined voluntary action to be that of which certain consequences, foreseen, and considered either as objects of desire or aversion, are the motive. Foresight and volition are inseparable. But what is foreseen must, by the very terms, be present to the understanding. Every action therefore, so far as it is perfectly voluntary, flows solely from the decision of the judgement. But the actions above cited, such as relate to our garments and our food, are only imperfectly voluntary.

In respect of volition there appear to be two stages in the history of the human mind. Foresight is the result of experience; therefore foresight, and by parity of reasoning volition, cannot enter into the earliest actions of a human being. As soon however as the infant perceives the connection between certain attitudes and gestures and the circumstance of receiving such, for example, he is brought to desire those preliminaries for the sake of that result. Here, so far as relates to volition and the judgement of the understanding, the action is as simple as can well be imagined.

Yet, even in this instance, the motive may be said to be complex. Habit, or custom, has its share. This habit is founded in actions originally involuntary and mechanical, and modifies after various methods such of our actions as are voluntary.