The Religion of Nature Delineated by William Wollaston (mystery books to read .txt) 📕

Lastly: To deny things to be as they are is a transgression of the great law of our nature, the law of reason. For truth cannot be opposed, but reason must be violated. But of this more in the proper place.

Much might be added here concerning the amiable nature43 and great force44 of truth. If I may judge by what I feel within myself, the least truth cannot be contradicted without much reluctance: even to see other men disregard it does something more than displease; it is shocking.

V. What has been said of acts inconsistent with truth, may also be said of many omissions or neglects to act: that is, by these also true propositions may be denied to be true; and then those omissions, by which this is done, must be wrong for the same reasons with those assigned under the former proposition.

Nothing can be asserted or denied by any act with regard to those things to which it bears no relation: and here no truth can be affected. And when acts do bear such relations to other things, as to be declaratory of something concerning them, this commonly is visible, and it is not difficult to determine whether truth suffers by them or not. Some things cannot possibly be done, but truth must be directly and positively denied; and the thing will be clear. But the cases arising from omissions are not always so well determined and plain: it is not always easy to know when, or how far, truth is violated by omitting. Here, therefore, more latitude must be allowed, and much must be left to everyone’s own judgment and ingenuity.

This may be said in general: that when any truth would be denied by acting, the omitting to act can deny no truth. For no truth can be contrary to truth.45 And there may be omissions, in other cases, that are silent as to truth. But yet there are some neglects, or refusals to act, which are manifestly inconsistent with it (or, with some true propositions).

We before supposed A to have engaged not to do some certain thing, etc.; if now, on the other side, he should by some solemn promise, oath, or other act undertake to do some certain thing before such a time, and he voluntarily46 omits to do it, he would behave himself as if there had been no such promise or engagement, which is equal to denying there was any: and truth is as much contradicted in this as in the former instance.

Again, there are some ends which the nature of things and truth require us to aim at, and at which therefore if we do not aim, nature and truth are denied. If a man does not desire to prevent evils, and to be happy, he denies both his own nature and the nature and definition of happiness to be what they are. And then further, willingly to neglect the means leading to any such end is the same as not to propose that end, and must fall under the same censure. As retreating from any end commonly attends the not advancing towards it, and that may be considered as an act, many omissions of this kind may be turned over to the other side,47 and brought under the foregoing proposition.

It must be confessed there is a difficulty as to the means by which we are to consult our own preservation and happiness: to know what those are, and what they are with respect to us. For our abilities and opportunities are not equal; some labor under disadvantages invincible: and our ignorance of the true natures of things, of their operations and effects in such an irregular distempered world, and of those many incidents that may happen either to further or break our measures, deprive us of certainty in these matters. But still we may judge as well as we can, and do what we can,48 and the neglect to do this will be an omission within the reach of the proposition.

There are omissions of other kinds, which will deserve to be annumerated to these by being either total, or notorious, or upon the score of some other circumstance. It is certain I should not deny the Phœnissæ of Euripides to be an excellent drama by not reading it; nor do I deny Chihil-menâr to be a rare piece of antiquity by not going to see it. But, should I, having leisure, health, and proper opportunities, read nothing, nor make any inquiries in order to improve my mind and attain such knowledge as may be useful to me, I should then deny my mind to be what it is, and that knowledge to be what it is. And, if it does not appear precisely into what kind of studies this respect to truth will carry a man, preferably to all others, how far it will oblige him to continue his pursuit after knowledge, and where the discontinuance begins to be no offence against truth, he must consult his own opportunities and genius, and judge for himself as well as he can.49 This is one of those cases which, I said before, were not so well determined.

If I give nothing to this or that poor body, to whom I am under no particular obligation, I do not by this deny them to be poor, any more than I should deny a man to have a squalid beard by not shaving him, to be nasty by not washing him, or to be lame by not taking him on my back.

Many things are here to be taken into consideration (according to the next proposition): perhaps I might encroach upon truth by doing this; and then I cannot by not doing it.50 But if I, being of ability to