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01-what is man-第12章

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Y。M。  I have to concede it。  It was not a result of habit;

it has all the look of reflection; thought; putting this and that

together; as you phrase it。  I believe it was thought。



O。M。  I will give you another instance of thought。  Franklin

had a cup of sugar on a table in his room。  The ants got at it。

He tried several preventives; and ants rose superior to them。

Finally he contrived one which shut off accessprobably set the

table's legs in pans of water; or drew a circle of tar around the

cup; I don't remember。  At any rate; he watched to see what they

would do。  They tried various schemesfailures; every one。  The

ants were badly puzzled。  Finally they held a consultation;

discussed the problem; arrived at a decisionand this time they

beat that great philosopher。  They formed in procession; cross

the floor; climbed the wall; marched across the ceiling to a

point just over the cup; then one by one they let go and fell

down into it!  Was that instinctthought petrified by ages of

inherited habit?



Y。M。  No; I don't believe it was。  I believe it was a newly

reasoned scheme to meet a new emergency。



O。M。  Very well。  You have conceded the reasoning power in

two instances。  I come now to a mental detail wherein the ant is

a long way the superior of any human being。  Sir John Lubbock

proved by many experiments that an ant knows a stranger ant of

her own species in a moment; even when the stranger is disguised

with paint。  Also he proved that an ant knows every individual

in her hive of five hundred thousand souls。  Also; after a year's

absence one of the five hundred thousand she will straightway

recognize the returned absentee and grace the recognition with a

affectionate welcome。  How are these recognitions made?  Not by

color; for painted ants were recognized。  Not by smell; for ants

that had been dipped in chloroform were recognized。  Not by

speech and not by antennae signs nor contacts; for the drunken

and motionless ants were recognized and the friend discriminated

from the stranger。  The ants were all of the same species;

therefore the friends had to be recognized by form and feature

friends who formed part of a hive of five hundred thousand!  Has

any man a memory for form and feature approaching that?



Y。M。  Certainly not。



O。M。  Franklin's ants and Lubbuck's ants show fine

capacities of putting this and that together in new and untried

emergencies and deducting smart conclusions from the

combinationsa man's mental process exactly。  With memory to

help; man preserves his observations and reasonings; reflects

upon them; adds to them; recombines; and so proceeds; stage by

stage; to far resultsfrom the teakettle to the ocean

greyhound's complex engine; from personal labor to slave labor;

from wigwam to palace; from the capricious chase to agriculture

and stored food; from nomadic life to stable government and

concentrated authority; from incoherent hordes to massed armies。

The ant has observation; the reasoning faculty; and the

preserving adjunct of a prodigious memory; she has duplicated

man's development and the essential features of his civilization;

and you call it all instinct!



Y。M。  Perhaps I lacked the reasoning faculty myself。



O。M。  Well; don't tell anybody; and don't do it again。



Y。M。  We have come a good way。  As a resultas I understand it

I am required to concede that there is absolutely no intellectual

frontier separating Man and the Unrevealed Creatures?



O。M。  That is what you are required to concede。  There is no

such frontierthere is no way to get around that。  Man has a

finer and more capable machine in him than those others; but it

is the same machine and works in the same way。  And neither he

nor those others can command the machineit is strictly

automatic; independent of control; works when it pleases; and

when it doesn't please; it can't be forced。



Y。M。  Then man and the other animals are all alike; as to mental

machinery; and there isn't any difference of any stupendous

magnitude between them; except in quality; not in kind。



O。M。  That is about the state of itintellectuality。  There

are pronounced limitations on both sides。  We can't learn to

understand much of their language; but the dog; the elephant;

etc。; learn to understand a very great deal of ours。  To that

extent they are our superiors。  On the other hand; they can't

learn reading; writing; etc。; nor any of our fine and high

things; and there we have a large advantage over them。



Y。M。  Very well; let them have what they've got; and welcome;

there is still a wall; and a lofty one。  They haven't got the

Moral Sense; we have it; and it lifts us immeasurably above them。



O。M。  What makes you think that?



Y。M。  Now look herelet's call a halt。  I have stood the

other infamies and insanities and that is enough; I am not going

to have man and the other animals put on the same level morally。



O。M。  I wasn't going to hoist man up to that。



Y。M。  This is too much!  I think it is not right to jest

about such things。



O。M。  I am not jesting; I am merely reflecting a plain and

simple truthand without uncharitableness。  The fact that man

knows right from wrong proves his INTELLECTUAL superiority to the

other creatures; but the fact that he can DO wrong proves his

MORAL inferiority to any creature that CANNOT。  It is my belief

that this position is not assailable。







Free Will



Y。M。  What is your opinion regarding Free Will?



O。M。  That there is no such thing。  Did the man possess it

who gave the old woman his last shilling and trudged home in the

storm?



Y。M。  He had the choice between succoring the old woman and

leaving her to suffer。  Isn't it so?



O。M。  Yes; there was a choice to be made; between bodily

comfort on the one hand and the comfort of the spirit on the

other。  The body made a strong appeal; of coursethe body would

be quite sure to do that; the spirit made a counter appeal。  A

choice had to be made between the two appeals; and was made。  Who

or what determined that choice?



Y。M。  Any one but you would say that the man determined it;

and that in doing it he exercised Free Will。



O。M。  We are constantly assured that every man is endowed

with Free Will; and that he can and must exercise it where he is

offered a choice between good conduct and less…good conduct。  Yet

we clearly saw that in that man's case he really had no Free

Will:  his temperament; his training; and the daily influences

which had molded him and made him what he was; COMPELLED him to

rescue the old woman and thus save HIMSELFsave himself from

spiritual pain; from unendurable wretchedness。  He did not make

the choice; it was made FOR him by forces which he could not

control。  Free Will has always existed in WORDS; but it stops

there; I thinkstops short of FACT。  I would not use those

wordsFree Willbut others。



Y。M。  What others?



O。M。  Free Choice。



Y。M。  What is the difference?



O。M。  The one implies untrammeled power to ACT as you please;

the other implies nothing beyond a mere MENTAL PROCESS:

the critical ability to determine which of two things

is nearest right and just。



Y。M。  Make the difference clear; please。



O。M。  The mind can freely SELECT; CHOOSE; POINT OUT the

right and just oneits function stops there。  It can go no

further in the matter。  It has no authority to say that the right

one shall be acted upon and the wrong one discarded。

That authority is in other hands。



Y。M。  The man's?



O。M。  In the machine which stands for him。  In his born

disposition and the character which has been built around it by

training and environment。



Y。M。  It will act upon the right one of the two?



O。M。  It will do as it pleases in the matter。  George Washington's

machine would act upon the right one; Pizarro would act upon the wrong one。



Y。M。  Then as I understand it a bad man's mental machinery calmly

and judicially points out which of two things is right and just



O。M。  Yes; and his MORAL machinery will freely act upon

the other or the other; according to its make; and be quite

indifferent to the MIND'S feeling concerning the matterthat is;

WOULD be; if the mind had any feelings; which it hasn't。

It is merely a thermometer:  it registers the heat and the cold;

and cares not a farthing about either。



Y。M。  Then we must not claim that if a man KNOWS which of

two things is right he is absolutely BOUND to do that thing?



O。M。  His temperament and training will decide what he shall

do; and he will do it; he cannot help himself; he has no

authority over the mater。  Wasn't it right for David to go out

and slay Goliath?



Y。M。  Yes。



O。M。  Then it would have been equally RIGHT for any one else to do it?



Y。M。  Certainly。



O。M。  Then it would have been RIGHT for a born coward to attempt it?



Y。M。  It wouldyes。



O。M。  You know that no born coward ever would have attempted it; don't you?



Y。M。  Yes。



O。M。  You know that a born coward's make and temperament

would be an absolute and insurmountable bar to his ever essaying

such a thing; don't you?



Y。M。  Yes; I know it。



O。M。  He clearly perceives that it would be RIGHT to try it?



Y。M。  Yes。



O。M。  His mind has Free Choice in determining that it would

be RIGHT to try it?



Y。M。  Yes。



O。M。  Then if by reason of his inborn cowardice he simply

can NOT essay it; what becomes of his Free Will?  Where is his

Free Will?  Why claim that he has Free Will when the plain facts

show that he hasn't?  Why content that because he and David SEE

the right alike; both must ACT alike?  Why impose the same laws

upon goat and lion?



Y。M。  There is really no such thing as Free Will?



O。M。  It is what I think。  There is WILL。  But it has

nothing to do with INTELLECTUAL PERCEPTIONS OF RIGHT AND WRONG;

and is not under their command。  David's temperament and training

had Will; and it was a compulsory force; David had to obey its

decrees; he had no choice。  The coward's temperament and training

possess Will; and IT is compulsory; it commands him to avoid

danger; and he obeys; he has no choice。  But neither the Davids

nor the cowards possess Free Willwill that may do the right or

do the wrong; as their MENTAL verdict shall decide。







Not Two Values; But Only One



Y。M。  There is one thing which bothers me:  I can't tell

where you draw the line between MATERIAL covetousness and

SPIRITUAL covetousness。



O。M。  I don't draw any。



Y。M。  How do you mean?



O。M。  There is no such thing as MATERIAL covetousness。

All covetousness is spiritual



Y。M。  ALL longings; desires; ambitions SPIRITUAL; never material?



O。M。  Yes。  The Master in you requires that in ALL cases you

shall content his SPIRITthat alone。  He never requires anything

el

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