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

relation of D to A and B will be but ½, because C is but one of the parents of D, and so the relation of D to A and B is but the half of that, which C bears to them. By proceeding after the same manner it will be found, that the relation of E to A and B is ¼ (or half of the half), of F ⅛, and so on. So that the relation which descendents in a direct line have by blood to their grandparents, decreasing thus in geometrical proportion,479 the relation between them of collateral lines, which passes and is made out through the grandparents, must soon be reduced to an inconsiderable matter.480

If, then, we suppose this affection or sympathy⁠—when it is permitted to act regularly and according to nature, no reason intervening to exalt or abate it⁠—to operate with a strength nearly proportionable to the quantity or degree of relation, computed as above, we may perhaps nearly discern the degrees of that obligation which persons related lie under, to assist each other, from this motive.

But there are many circumstances and incidents in life capable of affecting this obligation, and altering the degrees of it. A man must weigh the wants of himself and his own family against those of his relations; he must consider their sex, their age, their abilities and opportunities, how capable they are of good offices, how they will take them, what use they will make of them, and the like. He, who designs to act agreeably to truth, may find many such things demanding his regard: some justly moving him to compassion, others holding back his hand. But, however, this may in general be taken as evident: that next after our parents and own offspring,481 nature directs us to be helpful in the first place to brothers and sisters, and then to other relations according to their respective distances in the genealogy of the family, preferably to all foreigners.482 And, though our power or opportunities of helping them in their wants should be but little, yet we ought to preserve our affection towards them, and a disposition to serve them, as far as we honestly and prudently can, and whenever the proper opportunity shall present itself. This nature and truth require.

IX Truths Belonging to a Private Man, and Respecting (Directly) Only Himself

I. Every man knows (or may483 know) best what his own faculties and personal circumstances are, and consequently what powers he has of acting and governing himself. Because he only, of all mankind, has the internal knowledge of himself and what he is, and has the only opportunity, by reflection and experiments of himself, to find what his own abilities, passions, etc. truly are.484

II. He that well examines himself, I suppose, will find these things to be true:485

That there are some things common to him not only with sensitive animals and vegetables, but also with inanimate matter: as, that his body is subject to the general law of gravitation, that its parts are capable of being separated or dislocated, and that therefore he is in danger from falls and all impressions of violence.

That there are other things common to him with vegetables and sensitive animals: as, that he comes from a seed (such the original animalculum may be taken to be); grows, and is preserved by proper matter, taken in and distributed through a set of vessels; ripens, flourishes, withers, decays, dies, is subject to diseases, may be hurt, or killed; and therefore wants, as they do, nourishment, a proper habitation, protection from injuries, and the like.

That he has other properties, common only to him and the sensitive tribe: as, that he receives by his senses the notice of many external objects and things; perceives many affections of his body; finds pleasure from some and pain from others; and has certain powers of moving himself and acting: that is, he is not only obnoxious to hurts, diseases, and the causes of death, but also feels them;486 is not only capable of nourishment, and many other provisions made for him, but also enjoys them; and, besides, may contribute much, himself, to either his enjoyments or his sufferings.

That beside these, he has other faculties⁠—which he does not apprehend to be either in the inert mass of matter, or in vegetables, or even in the sensitive kind, at least in any considerable degree⁠—by the help of which he investigates truth or probability, and judges whether things are agreeable to them or not, after the manner set down in section III, or, in a word, that he is animal rationale.487

That he is conscious of a liberty in himself to act or not to act, and that therefore he is such a being as is described in section I, proposition I: a being whose acts may be morally good or evil. Further,

That there are in him many inclinations and aversions, from whence flow such affections as desire, hope, joy, hatred, fear, sorrow, pity, anger, etc., all which prompt him to act this or that way,

That he is sensible of great defects and limitations in the use of his rational faculties and powers of action, upon many occasions; as also, that his passions are many times apt to take wrong turns, to grow warm, irregular, excessive.488 In other words, that he is, in many respects, fallible and infirm.489

Lastly, that he desires to be happy: as everything must, which understands what is meant by that word.

III. If he does find those things to be so, then if he will act as he ought to do (that is, agreeably to truth and fact) he must do such things as these:

He must subject his sensual