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Article LEIBNIZ AND SPINOZA. ← Page 13 of 25 →
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Leibniz And Spinoza.
this act takes place or not depends upon my Avill . Probably no one Avill deny this ; but this is no proof that my will is free ; it is only a proof that , under existing circumstances , I am free to obey the dictates of my will . If I reflect a moment , I shall find influences at work upon this will which I consider so free , AA'hich appear to act almostif not quitedespotically . My power to
, , act is one thing , my power to AA'ill is another . Many external causes may excite me to leaA r e my present position ; my studies may have wearied me , the genial air from Avithout may invite me , a friend may call , I may be summoned to dinner ; in all these cases my will causes my removal , but that Avill is determined by circumstances over which I have no control . No man
acts without a motiA'e ; this may be set down as an axiom ; he may not always be able to exhibit that motive to another , —nay , very often he is unconscious of it himself ; it is no uncommon thing for a man to be mistaken in his OAVU motives , and to find out his mistake , and in many eases to alter his line of conduct in consequence of his discovery ; but however subtle and hard
to discover the motive may be , certain it is that every action of every human being has its sufficing motive . We frequently become conscious of this Avhen Ave find tAvo conflicting motives in our hearts , AA'hen the mind is called upon to decide , to Aveigh
the pretensions of the two , and to ascertain the probable consequences of such or such a course of action . In this decision the judgment and the feelings will both be called into play , and finally the strongest motive will prevail . NOAV , in saying the strongest motive , it is by no means implied that the most sound , the most prudent , the most logical motive shall have the
advantage , but simply that motive Avhich has the greatest poAver on the intellect , feelings , and passions of the person upon Avhom it is to act , so that a motive which shall be extremely poAverful with one individual will have no influence AA'hatever on another . Neither , when we speak of a sufficing motive , is it to be imagined that anything like a singleness of motive is implied ; the
motives of almost every action are complex , and no small part of human prudence lies in the discoA'ering how they are compounded , and Avhat kind of actions may be expected to arise from them ; the principle , then , is that the strongest motive will govern the conduct . Take an exceedingly common and exceedingly complex case .
A man , A ., meditates proposing marriage to a Avoman , B . His OAVU Avill is to decide whether he shall make the proposal or not ; but the will is an active , and not an intellectual faculty ; how is his Avill to be decided ? B . has Avealth , position , influence ; all these things act upon the mind of A ., VOL . II . 2 c
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Leibniz And Spinoza.
this act takes place or not depends upon my Avill . Probably no one Avill deny this ; but this is no proof that my will is free ; it is only a proof that , under existing circumstances , I am free to obey the dictates of my will . If I reflect a moment , I shall find influences at work upon this will which I consider so free , AA'hich appear to act almostif not quitedespotically . My power to
, , act is one thing , my power to AA'ill is another . Many external causes may excite me to leaA r e my present position ; my studies may have wearied me , the genial air from Avithout may invite me , a friend may call , I may be summoned to dinner ; in all these cases my will causes my removal , but that Avill is determined by circumstances over which I have no control . No man
acts without a motiA'e ; this may be set down as an axiom ; he may not always be able to exhibit that motive to another , —nay , very often he is unconscious of it himself ; it is no uncommon thing for a man to be mistaken in his OAVU motives , and to find out his mistake , and in many eases to alter his line of conduct in consequence of his discovery ; but however subtle and hard
to discover the motive may be , certain it is that every action of every human being has its sufficing motive . We frequently become conscious of this Avhen Ave find tAvo conflicting motives in our hearts , AA'hen the mind is called upon to decide , to Aveigh
the pretensions of the two , and to ascertain the probable consequences of such or such a course of action . In this decision the judgment and the feelings will both be called into play , and finally the strongest motive will prevail . NOAV , in saying the strongest motive , it is by no means implied that the most sound , the most prudent , the most logical motive shall have the
advantage , but simply that motive Avhich has the greatest poAver on the intellect , feelings , and passions of the person upon Avhom it is to act , so that a motive which shall be extremely poAverful with one individual will have no influence AA'hatever on another . Neither , when we speak of a sufficing motive , is it to be imagined that anything like a singleness of motive is implied ; the
motives of almost every action are complex , and no small part of human prudence lies in the discoA'ering how they are compounded , and Avhat kind of actions may be expected to arise from them ; the principle , then , is that the strongest motive will govern the conduct . Take an exceedingly common and exceedingly complex case .
A man , A ., meditates proposing marriage to a Avoman , B . His OAVU Avill is to decide whether he shall make the proposal or not ; but the will is an active , and not an intellectual faculty ; how is his Avill to be decided ? B . has Avealth , position , influence ; all these things act upon the mind of A ., VOL . II . 2 c