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§ 28. […] Upon the whole matter, I cannot see any ground, to think these two famed speculative Maxims innate: since they are not universally assented to; and the assent they so generally find, is no other, than what several Propositions, not allowed to be innate, equally partake in with them: And since the assent that is given them, is produced another way, and comes not from natural Inscription, as I doubt not but to make appear in the following Discourse. And if these first Principles of Knowledge and Science, are found not to be innate, no other speculative Maxims can (I suppose) with better Right pretend to be so.
No innate practical Principles
§ 1. IF those speculative Maxims, whereof we discoursed in the fore-going Chapter, have not an actual universal assent from all Mankind, as we there proved, it is much more visible concerning practical Principles, that they come short of an universal Reception: and I think it will be hard to instance any one moral Rule, which can pretend to so general and ready an assent as, What is, is, or to be so manifest a Truth as this, That it is impossible for the same thing to be, and not to be. Whereby it is evident, That they are farther removed from a title to be [52]innate; and the doubt of their being native Impressions on the Mind, is stronger against these moral Principles than the other. Not that it brings their Truth at all in question. They are equally true, though not equally evident. Those speculative Maxims carry their own Evidence with them: But moral Principles require Reasoning and Discourse, and some Exercise of the Mind, to discover the certainty of their Truth. They lie not open as natural Characters ingraven on the Mind; which if any such were, they must needs be visible by themselves, and by their own light be certain and known to every Body. But this is no Derogation to their Truth and Certainty, no more than it is to the Truth or Certainty, of the Three Angles of a Triangle being equal to two right ones, because it is not so evident, as The whole is bigger than a part; nor so apt to be assented to at first hearing. It may suffice, that these moral Rules are capable of Demonstration: And therefore it is our own faults, if we come not to a certain Knowledge of them. But the Ignorance wherein many Men are of them, and the slowness of assent, wherewith others receive them, are manifest Proofs, that they are not innate, and such as offer themselves to their view without searching.
§ 2. Whether there be any such moral Principles, wherein all Men do agree, I appeal to any, who have been but moderately conversant in the History of Mankind, and look’d abroad beyond the Smoak of their own Chimneys. Where is that practical Truth, that is universally received without doubt or question, as it must be if innate? Justice, and keeping of Contracts, is that which most Men seem to agree in. This is a Principle, which is thought to extend it self to the Dens of Thieves, and [54]the Confederacies of the greatest Villains; and they who have gone farthest towards the putting off of Humanity it self, keep Faith and Rules of Justice one with another. I grant that Outlaws themselves do this one amongst another: but ’tis without receiving these as the innate Laws of Nature. They practise them as Rules of convenience within their own Communities: But it is impossible to conceive, that he imbraces Justice as a practical Principle, who acts fairly with his Fellow High-way-men, and at the same time plunders, or kills the next honest Man he meets with. Justice and Truth are the common ties of Society; and therefore, even Outlaws and Robbers, who break with all the World besides, must keep Faith and Rules of Equity amongst themselves, or else they cannot hold together. But will any one say, That those that live by Fraud and Rapine, have innate Principles of Truth and Justice which they allow and assent to?
§ 3. Perhaps it will be urged, That the tacit assent of their Minds agrees to what their Practice contradicts. I answer, First, I have always thought the Actions of Men the best Interpreters of their thoughts. But since it is certain, that most Men’s Practice, and some Men’s open Professions, have either questioned or denied these Principles, it is impossible to establish an universal consent, […] without which, it is impossible to conclude them innate. Secondly, ’Tis very strange and unreasonable, to suppose innate practical Principles, that terminate only in Contemplation. Practical Principles derived from Nature, are there for Operation, and must produce Conformity of Action, [56]not barely speculative assent to their truth, or else they are in vain distinguish’d from speculative Maxims. Nature, I confess, has put into Man a desire of Happiness, and an aversion to Misery: These indeed are innate practical Principles, which (as practical Principles ought) do continue constantly to operate and influence all our Actions, without ceasing: These may be observ’d in all Persons and all Ages, steady and universal; but these are Inclinations of the Appetite to good, not Impressions of truth on the Understanding. […]
§ 4. Another Reason that makes me doubt of any innate practical Principles, is, That I think, there cannot any one moral Rule be propos’d, whereof a Man may not justly demand a Reason: which would be perfectly ridiculous and absurd, if they were innate, or so much as self-evident; which every innate Principle must needs be, and not need any Proof to ascertain its Truth, nor want any Reason to gain it Approbation. He would be thought void of common Sense, who asked on the one side, or on the other side went to give a Reason, Why it is impossible for the same thing to be, and not to be. It carries its own Light and Evidence with it, and needs no other Proof: He that understands the Terms, assents to it for its own sake, or else nothing will ever be able to prevail with him to do it. But should that most unshaken Rule of Morality, and Foundation of all social Virtue, That one should do as he would be done unto, be propos’d to one, who never heard of it before, but yet is of capacity [58]to understand its meaning; Might he not without any absurdity ask a Reason why? And were not he that propos’d it, bound to make out the Truth and Reasonableness of it to him? […]
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§ 10. He that will carefully peruse the History of Mankind, and look abroad into the several Tribes of Men, and with indifferency survey their Actions, will be able to satisfy himself, That there is scarce that Principle of Morality to be named, or Rule of Vertue to be thought on (those only excepted, that are absolutely necessary to hold Society together, which commonly too are neglected betwixt distinct Societies) which is not, somewhere or other, slighted and condemned by the general Fashion of whole societies of Men, governed by practical Opinions, and Rules of living, quite opposite to others.
§ 11. Here, perhaps, ’twill be objected, that it is no Argument, that the Rule is not known, because it is broken. I grant the Objection good, where Men, though they transgress, yet disown not the Law; where fear of Shame, Censure, or Punishment, carries the Mark of some awe it has upon them. But it is impossible to conceive, that a whole Nation of Men should all publickly reject and renounce, what every one of them, certainly and infallibly, knew to be a Law. […]
§ 12. […] Let us take any of these Rules, which being the most obvious deductions of Humane Reason, and conformable to the natural Inclination of the greatest part of Men, fewest [60]People have had the Impudence to deny, or Inconsideration to doubt of. If any can be thought to be naturally imprinted, none, I think, can have a fairer Pretence to be innate, than this; Parents preserve and cherish your Children. When therefore you say, That this is an innate Rule, What do you mean? Either, that it is an innate Principle; which upon all Occasions, excites and directs the Actions of all Men: Or else, that it is a Truth, which all Men have imprinted on their Minds, and which therefore they know, and assent to. But in neither of these Senses is it innate. First, That it is not a Principle,