Error of Mr Godwin is considering man too much in the light of a being merely rational - In the compound being, man, the passions will always act as disturbing forces in the decisions of the understanding - Reasonings of Mr Godwin on the subject of coercion - Some truths of a nature not to be communicated from one man to another.
IN the chapter which I have been examining, Mr Godwin professes to consider the objection to his system of equality from the principle of population. It has appeared, I think clearly, that he is greatly erroneous in his statement of the distance of this difficulty, and that instead of myriads of centuries, it is really not thirty years, or even thirty days, distant from us.
The supposition of the approach of man to immortality on earth is certainly not of a kind to soften the difficulty. The only argument, therefore, in the chapter which has any tendency to remove the objection is the conjecture concerning the extinction of the passion between the sexes, but as this is a mere conjecture, unsupported by the smallest shadow of proof, the force of the objection may be fairly said to remain unimpaired, and it is undoubtedly of sufficient weight of itself completely to overturn Mr Godwin's whole system of equality. I will, however, make one or two observations on a few of the prominent parts of Mr Godwin's reasonings which will contribute to place in a still clearer point of view the little hope that we can reasonably entertain of those vast improvements in the nature of man and of society which he holds up to our admiring gaze in his Political Justice.
Mr Godwin considers man too much in the light of a being merely intellectual. This error, at least such I conceive it to be, pervades his whole work and mixes itself with all his reasonings. The voluntary actions of men may originate in their opinions, but these opinions will be very differently modified in creatures compounded of a rational faculty and corporal propensities from what they would be in beings wholly intellectual. Mr Godwin, in proving that sound reasoning and truth are capable of being adequately communicated, examines the proposition first practically, and then adds, 'Such is the appearance which this proposition assumes, when examined in a loose and practical view. In strict consideration it will not admit of debate. Man is a rational being, etc.' (Bk. I, ch. 5; in the third edition Vol. I, p. 88). So far from calling this a strict consideration of the subject, I own I should call it the loosest, and most erroneous, way possible, of considering it. It is the calculating the velocity of a falling body in vacuo, and persisting in it, that it would be the same through whatever resisting mediums it might fall. This was not Newton's mode of philosophizing. Very few general propositions are just in application to a particular subject. The moon is not kept in her orbit round the earth, nor the earth in her orbit round the sun, by a force that varies merely in the inverse ratio of the squares of the distances. To make the general theory just in application to the revolutions of these bodies, it was necessary to calculate accurately the disturbing force of the sun upon the moon, and of the moon upon the earth; and till these disturbing forces were properly estimated, actual observations on the motions of these bodies would have proved that the theory was not accurately true.
I am willing to allow that every voluntary act is preceded by a decision of the mind, but it is strangely opposite to what Ishould conceive to be the just theory upon the subject, and a palpable contradiction to all experience, to say that the corporal propensities of man do not act very powerfully, as disturbing forces, in these decisions. The question, therefore, does not merely depend upon whether a man may be made to understand a distinct proposition or be convinced by an unanswerable argument. A truth may be brought home to his conviction as a rational being, though he may determine to act contrary to it, as a compound being. The cravings of hunger, the love of liquor, the desire of possessing a beautiful woman, will urge men to actions, of the fatal consequences of which, to the general interests of society, they are perfectly well convinced, even at the very time they commit them. Remove their bodily cravings, and they would not hesitate a moment in determining against such actions. Ask them their opinion of the same conduct in another person, and they would immediately reprobate it. But in their own case, and under all the circumstances of their situation with these bodily cravings, the decision of the compound being is different from the conviction of the rational being.
If this be the just view of the subject, and both theory and experience unite to prove that it is, almost all Mr Godwin's reasonings on the subject of coercion in his seventh chapter, will appear to be founded on error. He spends some time in placing in a ridiculous point of view the attempt to convince a man's understanding and to clear up a doubtful proposition in his mind, by blows. Undoubtedly it is both ridiculous and barbarous, and so is cock-fighting, but one has little more to do with the real object of human punishments than the other. One frequent (indeed much too frequent) mode of punishment is death. Mr Godwin will hardly think this intended for conviction, at least it does not appear how the individual or the society could reap much future benefit from an understanding enlightened in this manner.
