An Examination of President Edwards' Inquiry into the Freedom of the Will Part 2

And this question, I contend, is not to be decided by abstract considerations, nor yet by the laying of words together, and drawing conclusions from them. It is a question, not of logic, but of psychology. By whatever name you may please to call it, the true nature of a volition is not to be determined by reference to abstractions, nor by the power of words; but _by simply looking at it and seeing what it is_. If we would really understand its nature, we must not undertake to _reason it out;_ we must _open our eyes_, and _look_, and _see_. The former course would do very well, no doubt, if the object were to construct a world for ourselves; but if we would behold the glory of that which G.o.d has constructed for us, and in us, we must lay aside the proud syllogistic method of the schools, and betake ourselves to the humble task of observation--of patient, severe, and scrutinizing observation. There is no other condition on which we can "enter into the kingdom of man, which is founded in the sciences." There is no other course marked out for us by the immortal Bacon: and if we pursue any other we may wander in the dazzling light of a thousand abstractions, and behold whatever fleeting images of grandeur and of beauty we may be pleased to conjure up for ourselves; but the pure light of nature and of truth will be hid from us.

What then is a volition just as it is revealed to us in the light of consciousness? Does it result from the prior action of mind, or of motive, or of any thing else? In other words, is it an _effect_, as the motion of body is an effect!

We always conceive of the subject in which such an effect resides, as being wholly pa.s.sive. President Edwards himself has repeatedly said, that it is the very notion of an effect, that it results from the action or influence of its cause; and that nothing is any further an effect, than as it proceeds from that action or influence. The subject in which it is produced, is always pa.s.sive as to its production; and just in so far as it is itself active, it is not the subject of an effect, but the author of an action. Such is the idea of an effect in the true and proper sense of the word.

Now does our idea of a volition correspond with this idea of an effect?

Is it produced in the mind, and is the mind pa.s.sive as to its production? Is it, like the motion of a body, the pa.s.sive result of the action of something else? No. It is not the result of action; it is action itself. The mind is not pa.s.sive as to its production; it is in and of itself an action of the mind. It is not _determined_; it is a _determination_. It is not a produced effect, like the motion of body; it is itself an original producing cause. It does seem to me, that if any man will only reflect on this subject, he must see that there is a clear and manifest difference between an ACT and an EFFECT.

Although the scheme of Edwards identifies these two things, and his argument a.s.sumes them to be one and the same; yet his language, it appears to me, frequently betrays the fact, that his consciousness did not work in harmony with his theory. While speaking of the acts of the will as effects, he frequently says, that it is the very idea of an effect that it results from, and is necessarily connected with, the action of its cause, and that it is absurd to suppose that it is free or loose from the influence of its cause.

And yet, in reference to volitions, he often uses the expression, "_this sort_ of effects," as if it did not exactly correspond with the "very idea of an effect," from which it is absurd to depart in our conceptions. When he gives fair play to consciousness, he speaks of different kinds of effects; and yet, when he returns to his theory and his reasoning, all this seems to vanish; and there remains but one clear, fixed, and definite idea of an effect, and to speak of any thing else as such is absurd. He now and then pays a pa.s.sing tribute to the power of consciousness, by admitting that the soul exerts its own volitions, that the soul itself acts; but he no sooner comes to the work of argument and refutation, than it is motive that "causes them to be put forth or exerted," p. 96. Ever and anon, he seems to catch a whisper from the voice of consciousness; and he concedes that he sometimes uses the term cause to designate that which has not a _positive_ or _productive_ influence, p. 50-1. But this is not when he is engaged in the energy of debate. Let Mr. Chubb cross his path; let him hear the voice of opposition giving utterance to the sentiment, that "in motive there is no causality in the production of action;" and that moment the voice of consciousness is hushed in the most profound silence. He rises, like a giant, in the defence of his system, and he declares, that "to excite," as motives do, "is positively to do something," and "certainly that which does something, is the cause of the thing done by it." Yea, "to excite, _is to cause in the most proper sense, not merely a negative occasion_, but a ground of existence by _positive influence_," p. 96.

These pa.s.sages, which are scattered up and down through the Inquiry, in which the doctrine of liberty seems to be conceded, I cannot but regard as highly important concessions. They have been used to show that we misconceive the scheme of Edwards, when we ascribe to him the doctrine of fate. But when they are thus adduced, to show that we misrepresent his doctrine, I beg it may be remembered that such evidence can prove only one of two things; either that we do not understand what he teaches, or that he is not always consistent with himself.

If he really held the doctrine of fatalism, we ought not to be surprised that he has furnished such evidence against himself. It is not in the nature of the human mind to keep itself always deaf to the voice of consciousness. It is not in the power of any system always to counteract the spontaneous workings of nature. Though the mind should be surrounded by those deep-seated, all-pervading, and obstinate illusions, by which the scheme of fatalism is made to wear the appearance of self-evident truth; yet when it loses sight of that system, it will, at times, speak out in accordance with the dictates of nature. The stern and unrelenting features of fatalism cannot always be so intimately present to the mind, as entirely to exclude it from the contemplation of a milder and more captivating system of philosophy. Notwithstanding the influence of system, how rigid soever may be its demands, the human mind will, in its moments of relaxation, recognize _in its feelings_ and _in its utterance_, those great truths which are inseparable from its very nature.

Let it be borne in mind, then, that there is more than one process in the universe. Some things are produced, it is most true, by the prior action of other things; and herein we behold the relation of cause and effect, properly so called; but it does not follow, that all things are embraced by this _one_ relation. This appears to be so only to the mind of the necessitarian; from which one fixed idea has shut out the light of observation. He no longer sees the rich variety, the boundless diversity, there is in the works of G.o.d: all things and all modes and all processes of the awe-inspiring universe, are made to conform to the narrow and contracted methods of his own mind. Look where he will, he sees not the "free and flowing outline" of nature's true lineaments; he every where beholds the image of the one fixed idea in his mind, projected outwardly upon the universe of G.o.d; behind which the true secrets and operations of nature are concealed from his vision. Even when he contemplates that living source of action, that bubbling fountain of volitions, the immortal mind of man itself, he only beholds a _thing_, which is made to act by the action of something else upon it; just as a body is made to move by the action of force upon it. His philosophy is, therefore, an essentially shallow and superficial philosophy. The great name of Edwards cannot s.h.i.+eld it from such condemnation.

SECTION V.

OF THE CONSEQUENCES OF REGARDING VOLITION AS AN EFFECT.

IT has been frequently conceded that a volition is an effect; but to make this concession, without explanation or qualification, is to surrender the whole cause of free agency into the hand of the enemy. For if a volition is an effect, properly speaking, the only question is as to its efficient cause: it is necessarily produced by its cause.

To make this matter clear, let us consider what is precisely meant by the term cause when it is thus used? An effect is necessarily connected, not with the _thing_ which is sometimes called its cause, but with the _action_ or _positive influence_ of that thing. Thus, the mind, or the power of the mind, is sometimes said to be the cause of motion in the body; but this is not to speak with philosophical precision. No motion of the body is necessarily connected, either with the mind itself, or with the power of the mind. In other words, if these should lie dormant, or fail to act, they would produce no bodily motion. But let the mind act, or will a particular motion, and the body will necessarily move in consequence of that action. Hence, it is neither with the mind, nor with the power of the mind, that bodily motion, as an effect, is necessarily connected; it is with an act of the mind or volition that this necessary connection subsists. A cause is said to imply its effect: it is not the mind, but an act of the mind, that implies motion in the body.

This is evidently the idea of Edwards, when he says, as he frequently does, that an effect is necessarily connected with the _influence_ or _action_ of its cause. The term _cause_ is ambiguous; and when he says, that an effect is necessarily connected with its cause, he should be understood to mean, in accordance with his own doctrine, that the cause referred to _is the influence_ or _action_ by which it is produced, and not the thing which exerts that _influence_ or _action_. Thus, although motives are said to be causes of action, he contends, they can do nothing except by their influence; and so much as results from their influence is the effect of that influence, and is necessarily connected with it.

Now, if a volition is an effect, if it has an efficient cause, what is that cause? By the _action_ of what is it produced? It cannot be by the act of the mind, says Edwards, because the mind can produce an _effect_ only by another act. Thus, on the supposition in question, we cannot ascribe a volition to the mind as its cause, without being compelled to admit that it results from a preceding act of the mind. But that preceding act, on the same supposition, will require still another preceding act to account for its production; and so on _ad infinitum_.

Such is the absurdity which Edwards delighted to urge against the self-determining power of the mind. It is triumphantly based on the concession that a volition is an effect; that as such the prior _action_ of something else is necessary to account for its existence. And if we suppose, in accordance with the truth, that a volition is merely a state of the mind, which does not sustain the same relation to the mind that an effect does to its efficient cause, this absurdity will vanish. The doctrine of liberty will no longer be enc.u.mbered with it.

Now, proceeding on the same supposition, let us conceive of a volition as resulting from the influence exerted by motive. If an _act_ of the mind is an effect, surely we may say, that the act or productive influence of motive, or of any thing else, is likewise an effect; and consequently must have a cause to account for its existence; and so on _ad infinitum_. Hence, the very absurdity which Edwards charges upon our system, really attaches to his own.

Will it be said that this _ad infinitum_ absurdity does not result from the supposition in question, but from the fact that the mind can do nothing except by its action or influence? It is very true, as Edwards repeatedly declares, that the mind can be the cause of no _effect_, except by a preceding act of the mind. The truth of this proposition is involved in the very idea which he attaches to the term _effect_, and it is based upon this idea alone. And we may say, with equal propriety, that motive can be the cause of no _effect_, except by its action or productive influence. Indeed, Edwards himself expressly says, that motives can do nothing, except by an exertion of their influence, or by operating to produce effects. Thus, the two cases are rendered perfectly parallel; and afford the same foundation on which to erect an infinite series of causes.

To evade this, can it be pretended, that motive just exerts this influence of itself? May we not with equal, nay, with infinitely greater propriety, contend that mind just exerts its own positive influence of itself? Or, will it be said, that it is a mistake, to suppose that Edwards ascribed any real, productive, or causal influence to motives; that he regarded them as the _occasions_ on which the mind acts, and not properly as the _causes_ of its action? If so, then the whole scheme of moral necessity is abandoned, and the doctrine of liberty is left to stand upon its own foundation, in the undisputed evidence of consciousness.

The truth is, if we take it for granted, that a volition is an effect, properly so called, and as such must proceed from the prior action of something else, we cannot escape the _ad infinitum_, absurdity of the Inquiry. If we rise from this platform, we cannot possibly ascend in any direction, without entering upon an infinite series of causes. Whether we ascend through the self-determining power of the mind, or through the determining power of motives, or through the joint action of both, we can save ourselves from such an absurd consequence only by a glaring act of inconsistency. Hence, we are forced back upon the conclusion that action may, and _actually does_ arise in the world of mind, without any efficient or producing cause of its existence, without resulting from the prior action of any thing whatever. Any other hypothesis is involved in absurdity.

Let it be a.s.sumed, that a volition is, properly speaking, an effect, and every thing is conceded. On this vantage ground, the scheme of necessity may be erected beyond the possibility of an overthrow. For, even if we "suppose that action is determined by the will and free choice," this "is as much as to say, that it must be necessary, being dependent upon, and determined by something foregoing; namely, a foregoing act of choice," p. 199. Let the above position be conceded, and there is no escape from this conclusion. Nay, the conclusion itself is but another mode of stating the position a.s.sumed.

It is evident, then, that action must take its rise somewhere in the world, without being caused by prior action; or else there must be an infinite series of acts. I say it takes its rise in the mind, in that which is essentially active, and not in matter. Edwards does not say, that it takes its rise in matter; and hence, there is no dispute on this point. It is very remarkable, that this objection to his scheme, that it runs into an infinite series, seems never to have occurred to President Edwards. He seems to have endeavoured to antic.i.p.ate and reply to all possible objections to his system; and yet this, which has occurred to so many others, appears not to have occurred to himself, for he has not noticed it.

The younger Edwards has attempted to reply to it. Let us see his reply.

"We maintain," says he, "that action may be the effect of a divine influence; or that it may be the effect of one or more second causes, the first of which is immediately produced by the Deity. Here then is not an infinite series of causes, but a very short series, which terminates in the Deity or first cause," p. 121. Thus, according to the younger Edwards, the infinite series of causes is cut short, terminating in the volition of Deity. What! does the volition of G.o.d come into existence without a cause of its existence? What then becomes of "that great principle of common sense," so often applied to volition, that no event can begin to be without a cause of its existence? Is this great principle given up? Has it become obsolete?

It may be contended, that although human volition is an effect, and so must have a cause; yet the divine volition is not an effect. The elder Edwards could not have taken this ground; for he contends, that the volition of Deity is just as necessarily connected With the strongest motive, or the greatest apparent good, as is the volition of man.

According to the Inquiry, all volitions, both human and divine, are necessarily connected with the greatest apparent good, and in precisely the same manner. The above pretext, therefore, could not have been set up by him.

This ground, however, is taken by the younger Edwards. "It is granted,"

says he, "that volition in the Deity is not an effect," p. 122; it has no cause, and here terminates the series. But how is this? Can some event, after all, begin to be without having a cause of its existence?

without being an effect? By no means. How is it then? Why, says the learned author, the volitions of the Deity have existed from all eternity! They have no causes; because they have never begun to be!

"I deny," says he, "that the operations and energies of the Deity _begin in time_, though the effects of those operations do. They no more begin in time than the divine existence does; but human volitions all begin in time," p. 123. This makes all the difference imaginable; for as the divine acts have existed from all eternity, so they cannot be caused.

But there is an objection to this view. "If it should be said," he continues, "that on this supposition the effects take place not till long after the acts, by which they are produced, I answer, they do so in our view, but not in the view of G.o.d. With him there is no time, no before nor after with respect to time," p. 124.

Now, it will not be denied, that things appear to G.o.d just as they are in themselves; and hence, if his volitions, which are said to exist long before their effects, even from all eternity, appear to him not to exist long before them; then they do not in reality exist long before them.

But if the divine volitions do not really exist long before their effects, but just before them, as other causes do before their effects, why should they not have causes as well as any other volitions? If they really exist just before their effects in time, and not long before them, why do they not exist in time just as much as any other volitions?

and why do they not as much require causes to account for their existence? If they only seem to us to exist long before their effects, even from all eternity, how can this mere seeming make any real difference in the case? There is a very short series, we are told, the volition of Deity const.i.tuting the first link. Has not this first link, this volition of the Deity, a cause? No. And why? Because it has existed from all eternity; and so nothing could go before it to produce it. Did it not exist long before the effect then, which it produces in time? No.

And why? Because in the view of G.o.d and in reality, it existed just before its effect, as all causes do, and therefore there is no real severance of cause and effect in the case! It really comes just before its effect in time, and therefore there is no severance of cause and effect; and yet it really existed before all time, even from all eternity, and therefore it cannot have a cause! Now is this logic, or is it legerdemain?

There is no time with G.o.d, says the author; then there is no time in reality; it is all an illusion arising from the succession of our own thoughts. If this be so, then all things do really come to pa.s.s simultaneously; and if there were a very long series, even an infinite series of causes and effects, yet would they all come to pa.s.s in the same instant. Indeed, there is very great uncertainty about the speculations of philosophers in regard to time and s.p.a.ce; and we hardly know what to make of them, except we cannot very well understand them; but one thing is abundantly certain; and that is, that it is not good logic, to a.s.sert that a particular cause cannot be produced, because it has existed long before its effect, even from all eternity; and yet repel objections to this a.s.sertion, by alleging that they only seem to do so, while in reality there is no such tiling. This is to turn from the illusion to the reality, and from the reality to the illusion, just as it suits the exigency of the moment. Such are the poor s.h.i.+fts and shallow devices, to which even gifted minds are reduced, when they refuse to admit that action, that volition, may take its rise in the world, spontaneously proceeding from mind itself, without being made to do so by the action of any thing upon it.

Let us suppose, that a man should tell us, that a producing cause existed long before its effect; that there was nothing to prevent it from bringing its effect to pa.s.s; and yet, long after it had existed, its effect sprang up and came into existence; what should we think?

Should we not see that it is absurd, in the highest degree, to say that an unimpeded causative act existed yesterday, and even from all eternity, unchanged and unchangeable; and yet its effect did not come to pa.s.s until to-day? Surely, no man in his right mind can be made to believe this, unless it be forced upon him by the desperate necessities of a false system; and if any person were told, that although such a thing may seem absurd to us, inasmuch as the cause seems to exist in full operation long before its effect, yet it is not so in the view of G.o.d, with whom there is no time, should he not be pardoned if he doubted the infallibility of his informant?

The truth is, we must reason about cause and effect as they appear to us; and whether time be an illusion or not, we must, in all our reasonings, conceive of cause and effect as conjoined in what we call time, or we cannot reason at all. According to the younger Edwards, the act of creation, not the mere purpose to create, but the real causative act of creation, existed in the divine mind from all eternity. Why then did the world spring up and come into existence at one point of time rather than another? How happened it, that so many ages rolled away, and this mighty causative act produced no effect? In view of such a case, how could the author have said, as he frequently does, that a cause necessarily implies its effect? How can this be, if a causative act of the Almighty may exist, and yet, for millions of ages, its omnipotent energy produce no effect? Indeed, such a doctrine destroys all our notions of cause and effect; it overthrows "the great principle of common sense" that cause and effect necessarily imply each other; and involves all our reasoning from cause to effect, and _vice versa_, in the utmost perplexity and confusion. It throws clouds and darkness over the whole field of inquiry.

Since the time of Dr. Samuel Clarke, it has been frequently objected to the scheme of moral necessity, that it is involved in the great absurdity of an infinite series of causes. President Edwards urged this objection against the doctrine of the self-determining power; he did not perceive that it lay against his own scheme of the motive-determining power; and hence, he has not even attempted to answer it. This was reserved for the younger Edwards; and although he has deservedly ranked high as a logician, I cannot but regard his attempt to answer the objection in question, as one of the most remarkable abortions in the history of philosophy.

SECTION VI.

OF THE MAXIM THAT EVERY EFFECT MUST HAVE A CAUSE.

IN a former section, I referred to some of the false a.s.sumptions which have been incautiously conceded to the necessitarian, and in which he has laid the foundations of his system; but I have not, as yet, alluded to the argument or deduction in which he is accustomed to triumph. This argument, strange as it may seem, is a deduction, not from any principle or general fact which has been ascertained by observation or experience, but from a self-evident and universal truth.

That every effect must have a cause, is the maxim upon which the necessitarian takes his stand, and from which he delights to draw his favourite conclusion. It may be well, therefore, to examine the argument which has been so frequently erected upon the maxim in question.

Although from various considerations, it has been very justly concluded, that there is somewhere a lurking fallacy in the argument, yet it has not been precisely shown where the fallacy lies. Suspicion has been thrown over it: nay, abundant reason has been shown why it should be rejected; but yet the fallacy of it should be dragged from the place of its concealment, and laid open in a clear light, so as to render it apparent to every eye. If it is a sophism, it certainly can be exposed, and it should be done.

In order to do this, it will be necessary to consider the nature and use of the maxim, that every effect must have a cause. I am aware, that no necessitarian of the present day, would choose to express this maxim as I have expressed it; for in such a form Mr. Hume has shown that it contains no information, and is indeed a most insignificant proposition.

And, in truth, what does it amount to? Cause and effect are correlative terms; and when we speak of an effect, we mean something that is produced by a cause; and hence, the famous proposition, that every effect has a cause, amounts only to this, that every effect is an effect!

After Mr. Hume had caused the subject to be viewed in this light, the usual mode of expression was dropped; and it has now become the common practice to say, that there is no change in nature without a cause. But I do not see how this mends the matter _in the least:_ it may disguise, but it does not alter the nature or real import of the maxim in question. For when it is said that every change has a cause, it is evident that a change is conceived of under the idea of an effect. It is supposed to be produced by a cause, and therefore it must be considered as an effect; and if the idea remains precisely the same, I do not see that giving it a new name, can possibly make any difference in the meaning of the proposition.

The maxim, that every effect must have a cause, is a self-evident and universal proposition. Its truth is involved in the very definition of the terms of which it is composed. In this respect it is like the axioms of geometry. When it is said, for example, that "the whole is equal to the sum of the parts," we at once perceive the truth of the axiom; because the "whole" is merely another name for "the sum of the parts."

It is intuitively certain that they are equal, because they are but different expressions of the same thing. So, likewise, when it is affirmed, that every effect or every change in nature has a cause, we instantly perceive the truth of the proposition; inasmuch as an effect is that which is produced by a cause. The very idea of an effect implies its relation to a cause; and to say, that it has one, is only to say, that an effect is an effect. For if it were not produced by a cause, it would not be an effect.

The maxim under consideration is as unquestionably true as any axiom in Euclid. It does not depend for the evidence of its truth upon observation, or experience, or reasoning; it carries its own evidence along with it. No sooner are the terms in which it is expressed understood, than it rivets irresistible conviction on the mind. It is a fundamental law of belief; and it is impossible for the imagination of man to conceive, that an effect, or that which is produced by a cause, should be without a cause. And it were just as idle an employment of one's time, to undertake to prove such a proposition, as it would be to attempt to refute it.

Now, one of the fallacies of the argument of the necessitarian is, that it is an attempt to draw a conclusion from the axiomatical truth above referred to, as from the major of a syllogism. Every such attempt must necessarily be vain and fruitless. "Axioms," justly remarks Mr. Locke, "are not the foundations on which any of the sciences are built." And again, "It was not the influence of those maxims which are taken for principles in mathematics, that hath led the masters of that science into the wonderful discoveries they have made. Let a man of good parts know all the maxims generally made use of in mathematics never so perfectly, and contemplate their extent and consequences as much as he pleases, he will, by their a.s.sistance, I suppose, scarce ever come to know, that the square of the hypothenuse in a right-angled triangle, is equal to the squares of the two other sides. The knowledge, that the whole is equal to the parts, and, if you take equals from equals, the remainder will be equal, helped him not, I presume, to this demonstration. And a man may, I think, pore long enough on those axioms, without ever seeing one jot the more of mathematical truths."

The same doctrine is still more distinctly stated by Dugald Stewart. "If by the first principles of a science," says he, "be meant those fundamental propositions from which its remoter truths are derived, the axioms cannot, with any consistency, be called the first principles of mathematics. They have not, (it will be admitted,) the most distant a.n.a.logy to what are called the first principles of natural philosophy:--to those general facts, for example, of the gravity and elasticity of the air, from which may be deduced, as consequences, the suspension of the mercury in the Torricellian tube, and its fall when carried up to an eminence. According to this meaning of the word, the first principles of mathematical science are, not the _axioms_ but the _definitions_; which definitions hold, in mathematics, precisely the same place that is held in natural philosophy by such general facts as have now been referred to."