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

reparation of injuries. For if one man may in a state of nature have a right to defend himself (see section VI, proposition VII), two may, or three, and so on. Nay, perhaps two may have a double right, three a threefold right, etc. At least, if the right be not greater, the concern is greater, and there will be more reason, that two, or three, or more should be saved, than one only; and therefore that two, or three, or more should defend themselves, than that one should. And if this may be done by men in a state of nature, it may be done by them when confederated among themselves, because with respect to other nations they are still in that state⁠—I mean, so far as they have not limited themselves by leagues and alliances.

Besides, if a man may defend himself, he may defend himself by what methods he thinks most proper⁠—provided he trespasses against no truth⁠—and therefore, by getting the aid and assistance of others. Now when war is levied in defense of the public and the people in general, the thing may be considered as if every particular man was defending himself with the assistance of all the rest, and so be turned into the same case with that of a single man.

In truth, the condition of a nation seems to be much the same with that of a single person when there is no law, or no benefit of law, to be had. And what one man may do to another in that position, may be done by one nation or politic body with respect to another. And perhaps by this rule, regard being had to what has been delivered in section VI, the justice of foreign wars may be not untruly estimated.

Mutual defense is one of the great ends of society, if not the greatest, and in a particular and eminent manner involves in it defense against foreign enemies. And whoever signalizes himself, when there is occasion for his service, merits the grateful acknowledgements and celebrations of his countrymen, so far at least as he acts generously and with a public spirit, and not in pursuance only of private views.

As to those wars which are undertaken by men out of ambition425⁠—merely to enlarge empire, or to show the world how terrible they are, how many men they are able to slay, how many slaves to make,426 how many families to drive from their peaceful habitations, and, in short, how much mischief and misery they are able to bring upon mankind⁠—these are founded upon false nations of glory: embellished indeed by servile wits and misplaced eloquence, but condemned by all true philosophy and religion.

VIII Truths Concerning Families and Relations

This section I shall begin, as relation itself does, with marriage.

I. The end of marriage is the propagation of mankind and joint happiness of the couple intermarrying, taken together, or the latter by itself.427 The difference of the sexes, with the strong inclination they have each to the enjoyment of the other,428 is plainly ordained by the Author of nature for the continuance of the species, which without that must be soon extinguished. And though people, when they marry, may have many times not so much the increase of their family in their design or wishes, as the gratification of an importunate appetite; yet since nature excites the appetite, and that tends to this end, nature (or rather its great Author) may be said to make this an end of the marriage, though the bridegroom and bride themselves do not.

And then as to that other thing, which either accompanies the aforesaid end of marriage, or is (as in many cases it can only be) the end itself429⁠—the joint happiness of the conjuges⁠—nobody can be supposed to marry in order and on set purpose to make him or herself unhappy, no nor without a presumption of being more happy. For without an apprehension of some degree of happiness to accrue, or what presents itself to the imagination as such and is taken for such, what can induce people to alter their condition? Something there must be, by which (however things prove upon trial) they think to better it. And indeed if their circumstances are such as may enable them to maintain a family and provide for children, without difficulties and an overburden of cares, and if they in good earnest resolve to behave themselves as they ought, and reciprocally to be helpful and loving each to other, much comfort and happiness430 may justly be expected from this intimate union,431 the interchange of affections, and a conspiration of all their counsels and measures,432 the qualities and abilities of the one sex being fitted and, as it were, tallying to the wants of the other. For to pass over in silence those joys which are truest when most concealed,433 many things there are which may be useful, perhaps necessary, to the man, and yet require the delicater hand or nicer management and genius of the woman:434 and so, vicissim, the woman cannot but want many things which require the more robust and active powers or greater capacity of the man.435 Thus, in lower life, while the wheel, the needle, etc. employ her, the plough or some trade perhaps demands the muscles and hardiness of him; and, more generally, if she inspects domestic affairs, and takes care that everything be provided regularly, spent frugally, and enjoyed with neatness and advantage, he is busied in that profession, or the oversight and improvement of that estate, which must sustain the charge of all this; he presides and directs in matters of greater moment; preserves order in the family by a gentle and prudent