The Principles of Moral and Christian Philosophy. George Turnbull

mind, that the reiterated exercises of any of our faculties are not lost labour, but produce perfection. Attention, judging, reasoning, writing, speaking, composing, in one word, all our powers and actions in their perfection are so many respective habits: and therefore, to ask why the mind is so framed, is to ask, why perfection of any kind is attainable by us, or within our power. Instruction and education presuppose this frame of mind in the rules laid down with regard to them: and the effect of education, or early accustomance is well expressed by the common proverb, which calls it, A second nature. To exemplify this observation, and at the same time to shew what true logic ought to be, and really was among the<100> ancients, I shall just mention two observations of Cicero,^a with regard to the improvement of memory by due exercise. 1. The way, says he, to be able to retain ideas and judgments, so as to have the use of them always at our command, is to accustom ourselves to attend to things with great closeness and stedfastness; and to ask ourselves before we quit the consideration of any object, whether it is not worth while to store it up in the mind. And if it be, we ought (says he) as it were, formally to charge our memory with the custody of it, for certain particular reasons and uses, to be at the same time laid up in the mind with it. Did we take this method, we should have but little reason to complain of the slipperiness and treachery of memory. But we, it seems, expect it should be strong and perfect, without our taking pains to improve it: that is, we expect a habit to be formed, otherwise than by repeated exercise. 2. What would be of great help to memory, according to the same author, is, not letting any object of importance pass, till we have considered its analogies, relations, and oppositions, with respect to several other objects or truths already of our acquaintance. For by so doing, there necessarily would be, in consequence of the law of habits and association of ideas, various securities for our being able to recal it, in proportion to the variety of analogies, relations, agreements, differences and oppositions to other objects we had observed in it. Technical rules for assisting<101> and improving memory, are founded upon the same principle, viz. the law of habits. But there is this manifest difference between them, and those rules of Cicero: That while, in order to help memory, we are imployed in considering many real analogies and oppositions, we really are at the same time increasing our stock of useful knowledge, and improving our inventive faculty. For does not a great part of science consist in the knowledge of analogies and oppositions among objects? What else is knowledge? And wherein does the perfection of the inventive faculty consist, but in being able to assemble ideas together into proper order, with great facility and quickness, in order to discover hitherto unobserved relations of ideas, by seeing them in new positions?

      We are imitative creatures, but it is in consequence of the law of habits, that imitation hath its effect.

      And that example hath influence.

      II. It is in consequence of the law of habits, that imitation passes into custom, and that example has such powerful influence upon our temper and behaviour. Nature hath wisely made us imitative creatures, apes, if I may so speak. But our disposition to imitate would be of no use to us, did not repeated imitations produce habitual conformity to what we imitate. Quintilian gives an excellent advice with regard to imitation, when speaking of stage-actors he tells us, that among them it frequently happens, “imitatio in mores transit.”³⁶ He on this occasion sagely advises, for that reason to be extremely cautious, and to take good heed what we allow ourselves to imitate or copy after, in writing or style for instance, but above all in life and manners.

      Habit renders that agreeable which was formerly disagreeable.

      It is a very remarkable effect of the law of habits, that what is at first very uneasy and disagreeable, becomes by use, or association of ideas and habit, exceeding pleasant and agreeable. Hence it is that we come to like the train of business we have been for some time inured to, however disagreeable<102> it might have been at first. Upon this is founded the ancient sage advice to young people about the choice of a profession in life, “To chuse that which is likeliest to be most advantageous to them, provided they have abilities for it, even though they should have preconceived some prejudice against it, or aversion to it, because custom will make it agreeable.”^a It is owing in some measure to this law of habits, that people of the same business in life, or of the same rank and station, do so readily associate together. It is very fit it should be so on many accounts; but chiefly because people of the same profession will by conversation about their common art, which will naturally be the subject of their discourse, mutually learn from one another, and mutually excite emulation one in another. And so true is the fact, that it is become an universal proverb, Birds of a feather flock together.

      It ballances our natural desire after novelty.

      How it does so.

      We observed before, that a fondness after novelty is necessary in our nature,^a to spur us to seek after new objects, and new knowledge; but that this desire of novelty is ballanced in our frame by the liking contracted to an object by habitual commerce with it, lest our itch after novelty should render us too unsteady, too desultory, and consequently too superficial and heedless in our attention to an object, to be able to attain to the full knowledge of it. Now it is in consequence of the law of habits, that this liking to an object is formed. By long or frequent conversation with an object, we become more pleased with it: the more narrowly and attentively we have considered it, the more we delight in it; for we find by frequently reasoning about the same object, that it is not new objects only that can afford us fresh entertainment; but that<103> every object is an endless fund of new discoveries: and we at the same time experience, that the more we employ ourselves about the same object, the more easy it becomes to us to make progress in new discoveries about it; and thus a fondness for the same object, or the same train of study, is contracted, so that we are not easily prevailed upon, even by quite new ones, to desert it: or if we are, yet we return to it again with such a relish, as one renews conversation with an old acquaintance he had not seen for some time.

      By the law of habit passive impressions grow weaker, in proportion as practical habits are strengthned.

      Instances.

      III. But one of the most remarkable advantages of the law of habits is, (I shall give it in the words of an excellent author),^b a power with regard to pleasure and pain in respect of practical habits. As practical habits are formed and strengthned by repeated acts; so passive impressions are found to grow weaker by being repeated on us. Whence it must follow, that active habits may be gradually forming and strengthning by a course of acting upon such and such motives; while excitements themselves are proportionably by degrees becoming less sensible, that is, are continually less and less felt, as the active habits strengthen. Experience confirms this. For active principles at the very time they are less lively in perception than they were, are found to be somehow wrought into character and temper, and become more powerful in influencing our practice. Thus perception of danger is a natural excitement of passive fear, and active caution: and by being inured to danger, habits of the latter are gradually wrought, at the same time that the former gradually lessens. Perception of distress is a natural excitement, passively to pity, and actively to relieve it. But let a man set himself to attend to, enquire out and relieve distressed persons, and he<104> cannot but be less and less affected with the various miseries of human life, with which he must become acquainted: but yet, at the same time, benevolence considered, not as a passion, but as a practical principle of action will strengthen; and whilst he passionately compassionates the distressed less, he will acquire a greater aptitude actively to assist and befriend them. It is the same with all other affections which may be worked by exercise into active principles, and being settled and established as such in the mind, constitute a habitual character or temper that exerts itself calmly and regularly.

      ’Tis in conseqence of the law of habits that temper is formed.

      In consequence of that law, we are able to form and establish in our minds the deliberative habit.

      Which is self-command and true moral liberty.

      How it is established or formed and strengthened.

      IV. It is indeed, in consequence of the law of habits that temper or character is formed, for tho all the affections of mankind be, and must be originally from nature; and art,