第54章

There is nothing the right disposal of which is more sacred. In order to the employing our faculties and our possessions in the way most conducive to the general good, we are bound to acquire all the information which our opportunities enable us to acquire. Now one of the principal means of information is time. We must therefore devote to that object all the time our situation will allow. But we abridge, and that in the most essential point, the time of gaining information, if we bind ourselves today to the conduct we will observe two months hence. He who thus anticipates upon the stores of knowledge is certainly not less improvident than he who lives by anticipating the stores of fortune.

An active and conscientious man will continually add to his materials of judgement. Nor is it enough to say that every man ought to regard his judgement as immature, and look forward with impatience to the moment which shall detect his present oversights. Beside this, it will always happen that, however mature the faculties of any individual may deserve to be considered, he will be perpetually acquiring new information as to that respecting which his conduct is to be decided at some future period. Let the case be of an indentured servant. Why should I, unless there be something in the circumstances obliging me to submit to this disadvantage, engage to allow him to reside for a term of years under my roof, and to employ towards him a uniform mode of treatment, whatever his character may prove in the sequel? Why should he engage to live with and serve me however tyrannical, cruel or absurd may be my carriage towards him? We shall both of us hereafter know more of each other, and of the benefits or inconveniences attendant on our connection. Why preclude ourselves from. the use of this knowledge?

Such a situation will inevitably generate a perpetual struggle between the independent dictates of reason, and the conduct which the particular compact into which we have entered may be supposed to prescribe.

It follows from what has been here adduced that promises, in the same sense as has already been observed of government, are an evil, though, it may be, in some cases a necessary evil. -- To remove the obscurity which might otherwise accompany this mode of expression, it is perhaps proper to advert to the sense in which the word evil is here used.

Evil may be either general or individual: an event may either be productive of evil in its direct and immediate operation, or in a just balance and comprehensive estimate of all the effects with which it is pregnant. In which soever of these senses the word is understood, the evil is not imaginary, but real.

Evil is a term which differs from pain only as it has a more comprehensive meaning. It may be defined to signify whatever is painful itself, or is connected with pain, as an antecedent is connected with its consequent.

Thus explained, it appears that a thing not immediately painful may be evil, but in a somewhat improper and imperfect sense. It bears the name of evil not upon its own account. Nothing is evil in the fullest sense but pain.

To this it may be added that pain is always an evil. Pleasure and pain, happiness and misery, constitute the whole ultimate subject of moral enquiry.

There is nothing desirable but the obtaining of the one and the avoiding of the other. All the researches of human imagination cannot add a single article to this summary of good. Hence it follows that, wherever pain exists, there is evil. Were it otherwise, there would be no such thing as evil.

If pain in one individual be not an evil, then it would not be an evil for pain to be felt by every individual that exists, and forever. The universe is no more than a collection of individuals.

To illustrate this by an obvious example. The amputation of a leg is an evil of considerable magnitude. The pain attendant on the operation is exquisite. The cure is slow and tormenting. When cured, the man who has suffered the amputation is precluded for ever from a variety both of agreeable amusements and useful occupations. Suppose him to suffer this operation from pure wantonness, and we shall then see its calamity in the most striking light. Suppose, on the other hand, the operation to be the only alternative for stopping a mortification, and it becomes relatively good. But it does not, upon this account, cease to be an absolute evil.

The painful sensation, at least to a considerable degree, remains; and the abridgement of his pleasures and utility for the rest of his life is in no respect altered.

The case of promises is considerably similar to this. So far as they have any effect, they depose us, as to the particular to which they relate, from the use of our own understanding; they call off our attention from the direct tendencies of our conduct, and fix it upon a merely local and precarious consideration. There may be cases in which they are necessary and ought to be employed: but we should never suffer ourselves by their temporary utility to be induced to forget their intrinsic nature, and the demerits which adhere to them independently of any peculiar concurrence of circumstances.

Thirdly, it may be added to the preceding observations that promises are by no means of so frequent necessity as has been often imagined.

It may be asked, "How, without the intervention of promises, can the affairs of the world be carried on?" To this it will be a sufficient answer in the majority of instances to say that they will be best carried on by rational and intelligent beings acting as if they were rational and intelligent.

Why should it be supposed that affairs would not for the most part go on sufficiently well, though my neighbour could no further depend upon my assistance than it appeared reasonable to grant it? This will, upon many occasions, be a sufficient dependence, if I be honest; nor will he, if he be honest, desire anything further.