01.04.05 - Section 5

Section V. The scheme of necessity is recommended by false analogies.

It is insisted that there is no difficulty in conceiving of a caused action or volition; but this position is illustrated by false and deceptive analogies. Thus says an advocate of necessity: “The term passive is sometimes employed to express the relation of an effect to its cause. In this sense, it is so far from being inconsistent with activity, that activity may be the very effect which is produced. A cannonshot is said to be passive, with respect to the charge of powder which impels it. But is there no activity given to the ball? Is not the whirlwind active when it tears up the forest?”(130) Not at all, in any sense pertaining to the present controversy. The tremendous power, whatever it may be, which sets the whirlwind in motion, is active; the wind itself is perfectly passive. The air is acted on, and it merely suffers a change of place. If it tears up the forest, this is not because it exercises an active power, but because it is body coming into contact with body, and both cannot occupy the same space at one and the same time. It tears up the forest, not as an agent, but as an instrument. The same is true of the cannonball. This does not act; it merely moves. It does not put forth a volition, or an exercise of power; it merely suffers a change of place. In one word, there is no sort of resemblance between an act of mind and the motion of body. This has no active power, and cannot be made to act: it is passive, however, and may be made to move. If the question were, Can a body be made to move? these illustrations would be in point; but as it relates to the possibility of causing the mind to put forth a volition, they are clearly irrelevant. And if they were really apposite, they would only show that the mind may be caused to act like a cannonball, a whirlwind, a clock, or any other piece of machinery. This is the only kind of action they serve to prove may be caused; and such action, as it is called, has far more to do with machinery than with human agency.

President Edwards also has recourse to false analogies. To select only one instance: “It is no more a contradiction,” says he, “to suppose that action may be the effect of some other cause besides the agent, or being that acts, than to suppose that life may be the effect of some other cause besides the being that lives.”(131) Now, as we are wholly passive in the reception of life, so it may be wholly conferred upon us by the power and agency of God. The very reason why we suppose an act cannot be caused is, that it is a voluntary exercise of our own minds; whereas, if it were caused, it would be a necessitated passive impression. How can it show the fallacy of this position, to refer to the case of a caused life, in regard to which, by universal consent, we do not and cannot act at all? The younger Edwards asserts, that “to say that an agent that is acted upon cannot act, is as groundless as to say that a body acted upon cannot move.” Again: “My actions are mine; but in what sense can they be properly called mine, if I be not the efficient cause of them?—Answer: my thoughts and all my perceptions and feelings are mine; yet it will not be pretended that I am the efficient cause of them.”(132) But in regard to all our thoughts and feelings, we are, as we have seen, altogether passive; and these are ours, because they are necessarily produced in us. Is it only in this sense that our acts are ours? Are they ours only because they are necessarily caused to exist in our minds? If so, then indeed we understand these writers; but if they are not merely passive impressions, why resort to states of the intelligence and the sensibility, which are conceded to be passive, in order to illustrate the reasonableness of their scheme, and to expose the unreasonableness of the opposite doctrine? We admit that every passive impression is caused; but the question is, Can the mind be caused to act? As we lay all the stress on the nature of an act, as seen in the light of consciousness, what does it signify to tell us that another thing, which possesses no such nature, may be efficiently caused? All such illustrations overlook the essential difference between action and passion, between doing and suffering.