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

agreeably to what he is supposed to find himself to be, is to act as one who is in danger of relapsing: which is to be upon his guard for the future.

He must labor to improve his rational faculties by such means as are (fairly) practicable by him and consistent with his circumstances. If it be a disadvantage to be obnoxious to error, and act in the dark, it is an advantage to know such truths as may prevent this; if so, it is a greater advantage to know, or be capable of knowing, more such truths;521 and then again: not to endeavor to improve those faculties by which these truths are apprehended, is to shut them out, as being not what they are.522

And moreover, by the enlargement of our rational faculties we become more rational: that is, we advance our natures,523 and become more attentive to rational enjoyments.

The ordinary means indeed of improving our minds, are the instruction of able men, reading, observation, meditation. But every man has not proper opportunities or capacity for these, or but in some low degree, and no man is obliged beyond his abilities and opportunities (by section IV, proposition II). Therefore, that mollification is added, “by such means,” etc.

Besides health, a comfortable and suitable provision of externals is so necessary to the well-being of the whole man, that without it, the rational part cannot dwell easy, all pursuits of knowledge will be liable to interruption, and improvements (commonly) imperfect.524 And so reason itself (which cannot betray its own interest) must, for its own sake, concur in seeking and promoting that which tends to the preservation and happiness of the whole. But the doing of this engrosses time and industry, and before that which is sought can be obtained (if it is ever obtained), probably the use of it is lost, except where men live by the profession of some part of learning.

And as to them who are more free from worldly cares, or whose business and employment brings them into a stricter acquaintance with letters, after all their endeavors (such is the great variety of human circumstances in other respects), they must be contented with several degrees and portions of knowledge. Some are blessed with clean and strong constitutions, early instructions and other helps, succeeding encouragements, useful acquaintance, and freedom from disturbance; while others, under an ill state of body, or other disadvantages, are forced to be their own guides, and make their way as well as they can.

But notwithstanding all this, every man may, in some degree or other, endeavor to cultivate his nature, and possess himself of useful truths. And not to do this is (again) to cast off reason (which never can be reasonable), apostatize from humanity, and recoil into the bestial life.525

He must attend to instruction,526 and even ask advice, especially in matters of consequence. Not to do this is to deny that his faculties are limited and defective, or that he is fallible (which is contrary to that which he is presumed to be conscious of), and perhaps that it is possible for another to know what he does not.

Advice every man is capable of hearing; and the meaner a man’s own improvements are, the more does truth press him to submit to the counsel and opinions of others. Nor is everyone only capable, but everyone wants upon some occasions to be informed. In how many country affairs must the scholar take the rustic for his master? In how many, other men of business, traders, and mechanics? And on the other side, in respect of how many things does the generality of the world want to be taught by them who are learned and honest?

There is, or should be, a commerce or interchange of counsel and knowledge, as well as of other things: and where men have not these of their own growth, they should thankfully receive what may be imported from other quarters.

I do not mean that a man ought implicitly and blindly to follow the opinion of another527 (this other being fallible too, as well as himself), unless he has in himself a good reason so to do, which many times happens; but by the assistance of another, and hearing what he has to say, to find out more certainly on which side reason, truth, and happiness (which always keep close together) do lie. And thus it is indeed a man’s own reason at last which governs.

He who is governed by what another says (or does) without understanding it and making the reason of it his own, is not governed by his own reason, and that is, by no reason that he has. To say one is led by the nose (as we commonly speak528) gives immediately the idea of a brute.529

Lastly: He must labor to clear his mind of those preoccupations and incumbrances which hang about it and hinder him from reasoning freely and judging impartially. We set out in life from such poor beginnings of knowledge, and grow up under such remains of superstition and ignorance, such influences of company and fashion, such insinuations of pleasure, etc. that it is no wonder if men get habits of thinking only in one way, that these habits in time grow confirmed and obstinate, and so their minds come to be overcast with thick prejudices, scarce penetrable by any ray of truth or light of reason. He, therefore, who would use his rational faculties, must in the first place disentangle them, and render them fit to be used; and he who does not do this, does hereby declare that he does not intend to use them: that is, he proclaims himself irrational, contrary to truth, if supposition the fourth be true.

The sum of all is this: it is the duty of every man (if that