Each A Dissertation On Liberty And Necessity Pleasure And Pain Analysis essay is formatted according to the required academic referencing style, such as APA, MLA, Harvard and Chicago. Thus, being written and edited by our professionals, your essay will achieve perfection/10() A Dissertation on Liberty and Necessity, Pleasure and Pain is an essay by Benjamin Franklin, a founder of the United States. A noted polymath, Franklin was a leading author, printer, political theorist, politician, postmaster, scientist, musician, inventor, satirist, civic 5/5(2) A Dissertation On Liberty And Necessity Pleasure And Pain Analysis can access our online assignment writing service immediately, whenever you /10()
A Dissertation on Liberty and Necessity,
A Dissertation on Liberty and Necessity, Pleasure and Pain. London: Printed in the Year MDCCXXV. Yale University Library. Only one hundred copies were struck off. The only two copies known to survive are in the Library of Congress and Yale University Library. The pamphlet, apparently pirated, was reprinted at Dublin inbut it is doubtful that it had much influence. Consequently all is right. I have here, according to your Request, given you my present Thoughts of the general State of Things in the Universe, a dissertation on liberty and necessity pleasure and pain analysis.
I need not give you any Caution to distinguish the hypothetical Parts of the Argument from the conclusive: You will easily perceive what I design for Demonstration, and what for Probability only.
The whole I leave entirely to you, and shall value my self more or less on this account, in proportion to your Esteem and Approbation, a dissertation on liberty and necessity pleasure and pain analysis. Of Liberty and Necessity. There is said to be a First Mover, a dissertation on liberty and necessity pleasure and pain analysis, who is called GODMaker of the Universe.
He is said to be all-wise, all-good, all powerful. If He is all-good, whatsoever He doth must be good. If He is all-wise, whatsoever He doth must be wise. If He is all-powerful, there can be nothing either existing or acting in the Universe against or without his Consent; and what He consents to must be good, because He is good; therefore Evil doth not exist.
Unde A dissertation on liberty and necessity pleasure and pain analysis but that these and the like are not in reality Evils, Illsor Defects in the Order of the Universe, is demonstrated in the next Section, as well as by this and the following Proposition. Indeed, to suppose any Thing to exist or be done, contrary to the Will of the Almighty, is to suppose him not almighty; or that Something the Cause of Evil is more mighty than the Almighty; an Inconsistence that I think no One will defend: And to deny any Thing or Action, which he consents to the existence of, to be good, is entirely to destroy his two Attributes of Wisdom and Goodness.
There is nothing done in the Universesay the Philosophers, but what God either does, or permits to be done. This, as He is Almighty, is certainly true: But what need of this Distinction between doing and permitting? Why, first they take it for granted that many Things in the Universe exist in such a Manner as is not for the best, and that many Actions are done which ought not to be done, or would be better undone; these Things or Actions they cannot ascribe to God as His, because they have already attributed to Him infinite Wisdom and Goodness; Here then is the Use of the Word Permit; He permits them to be done, say they.
But we will reason thus: If God permits an Action to be done, it is because he wants either Power or Inclination to hinder it; in saying he wants Powerwe deny Him to be almighty; and if we say He wants Inclination or Willit must be, either because He is not Good, or the Action is not evilfor all Evil is contrary to the Essence of infinite Goodness. The former is inconsistent with his before-given Attribute of Goodness, therefore the latter must be true.
It will be said, perhaps, that God permits evil Actions to be done, for wise Ends and Purposes. But this Objection destroys itself; for whatever an infinitely good God hath wise Ends in suffering to bemust be good, is thereby made good, and cannot be otherwise. If a A dissertation on liberty and necessity pleasure and pain analysis is made by God, it must depend upon God, and receive all its Power from Him; with which A dissertation on liberty and necessity pleasure and pain analysis the Creature can do nothing contrary to the Will of God, a dissertation on liberty and necessity pleasure and pain analysis, because God is Almighty; what is not contrary to His Will, must be agreeable to it; what is agreeable to it, must be good, because He is Good; therefore a Creature can do nothing but what is good.
This Proposition is much to the same Purpose with the former, but more particular; and its Conclusion is as just and evident. Thus if A steals a Horse from Band rides away upon him, he uses him not as what he is in Truth, viz. the Property of another, but as his own, which is contrary to Truth, and therefore evil.
This is Truth likewise, and A acts according to it when he steals the Horse. If the Creature is thus limited in his Actions, being able to do only such Things as God would have him to do, and not being able to refuse doing what God would have done; then he can have no such Thing as Liberty, Free-will or Power to do or refrain an Action. By Liberty is sometimes understood the Absence of Opposition; and in this Sense, indeed, all our Actions may be said to be the Effects of our Liberty: But it is a Liberty of the same Nature with the Fall of a heavy Body to the Ground; it has Liberty to fall, that is, it meets with nothing to hinder its Fall, but at the same Time it is necessitated to fall, and has no Power or Liberty to remain suspended.
But let us take the Argument in another View, and suppose ourselves to be, a dissertation on liberty and necessity pleasure and pain analysis, in the common sense of the Word, Free Agents. As Man is a Part of this great Machine, a dissertation on liberty and necessity pleasure and pain analysis, the Universe, his regular Acting is requisite to the regular moving of the whole.
Now there is every Moment something best to be done, which is alone then goodand with respect to which, every Thing else is at that Time evil, a dissertation on liberty and necessity pleasure and pain analysis. In order to know which is best to be done, and which not, it is requisite that we should have at one View all the intricate Consequences of every Action with respect to the general Order and Scheme of the Universe, both present and future; but they are innumerable and incomprehensible by any Thing but Omniscience.
As we cannot know these, we have but as one Chance to ten thousand, to hit on the right Action; we should then be perpetually blundering about in the Dark, and putting the Scheme in Disorder; for every wrong Action of a Part, is a Defect or Blemish in the Order of the Whole. How exact and regular is every Thing in the natural World! We cannot here find the least Defect! All the heavenly Bodies, the Stars and Planets, are regulated with the utmost Wisdom!
And can we suppose less Care to be taken in the Order of the moral than in the natural System? If there is no such Thing as Free-Will in Creatures, there can be neither Merit nor Demerit in Creatures. These Propositions appear to be the necessary Consequences of the former. in a different Manner: To say it was His Will Things should be otherwise than they are, is to say Somewhat hath contradicted His Will, and broken His Measures, which is impossible because inconsistent with his Power; therefore we must allow that all Things exist now in a Manner agreeable to His Will, and in consequence of that are all equally Good, and therefore equally esteemed by Him.
Of Pleasure and Pain. It is this distinguishes Life and Consciousness from unactive unconscious Matter. To know or be sensible of Suffering or being acted upon is to live; and whatsoever is not so, among created Things, is properly and truly dead. The Soul must first be acted upon before it can re-act. Thus is the Machine set on work; this is Life. As fast as we have excluded one Uneasiness another appears, otherwise the Motion would cease.
This Uneasiness, whenever felt, produces Desire to a dissertation on liberty and necessity pleasure and pain analysis freed from it, great in exact proportion to the Uneasiness. Thus is Uneasiness the first Spring and Cause of all Action; for till we are uneasy in Rest, we can have no Desire to move, and without Desire of moving there can be no voluntary Motion. I might here observe, how necessary a Thing in the Order and Design of the Universe this Pain or Uneasiness is, and how beautiful in its Place!
What a different Appearance then would the Face of Nature make, without it! How necessary is it! I would likewise observe here, that the VIII th Proposition in the preceding Section, viz. How can any Action be meritorious of Praise or Dispraise, Reward or Punishment, when the natural Principle of Self-Love is the only and the irresistible Motive to it?
leaving the House. The fulfilling or Satisfaction of this Desire, a dissertation on liberty and necessity pleasure and pain analysis the Sensation of Pleasure, great or small in exact proportion to the Desire. Therefore the Sensation of Pleasure is equal, or in exact proportion to the Sensation of Pain.
They go Hand in Hand; they cannot be divided. You have a View of the whole Argument in a few familiar Examples: The Pain of Abstinence from Food, as it is greater or less, produces a greater or less Desire of Eating, the Accomplishment of this Desire produces a greater or less Pleasure proportionate to it.
The Pain of Labour and Fatigue causes the Pleasure of Rest, equal to that Pain. The Pain of Absence from Friends, produces the Pleasure of Meeting in exact proportion. This is the fixt Nature of Pleasure and Pain, and will always be found to be so by those who a dissertation on liberty and necessity pleasure and pain analysis it.
Suppose A, Band Cthree distinct Beings; A a dissertation on liberty and necessity pleasure and pain analysis Banimate, capable of Pleasure and Pain, C an inanimate Piece of Matter, insensible of either.
What can be more equal and just than this? When the Accounts come to be adjusted, A has no Reason to complain that his Portion of Pleasure was five Degrees less than that of Bfor his Portion of Pain was five Degrees less likewise: Nor has B any Reason to boast that his Pleasure was five Degrees greater than that of Afor his Pain was proportionate: They are then both on the same Foot with Cthat is, they are neither Gainers nor Losers.
In short, we can judge by nothing but Appearances, and they are very apt to deceive us. These, with many others that might be given, are Reasons why we cannot make a true Estimate of the Equality of the Happiness and Unhappiness of others; and unless we could, Matter of Fact cannot be opposed to this Hypothesis. The Thing is intirely impossible in Nature! Are not the Pleasures of the Spring made such by the Disagreeableness of the Winter?
Is not the Pleasure of fair Weather owing to the Unpleasantness of foul? The Accomplishment of a long and difficult Journey yields a great Pleasure; but if we could take a Trip to the Moon and back again, as frequently and with as much Ease as we can go and come from Market, the Satisfaction would be just the same. The Soul is a mere Power or Faculty of contemplating on, and comparing those Ideas when it has them; hence springs Reason: But as it can think on nothing but Ideas, it must have them before it can think at all.
To remember a Thing, is to have the Idea of it still plainly imprinted on the Brain, which the Soul can turn to and contemplate on Occasion. and even of all Things, because they are not in their Nature permanent; and often during Life we see that some Men, by an Accident or Distemper affecting the Brain, lose the greatest Part of their Ideas, and remember very little of their past Actions and Circumstances.
And to cease to think is but little different from ceasing to be. I shall here subjoin a short Recapitulation of the Whole, that it may with all its Parts be comprehended at one View. In consequence of His infinite Wisdom and Goodness, it is asserted, that whatever He doth must be infinitely wise and good. Unless He be interrupted, and His Measures broken by some other Being, which is impossible because He is Almighty.
In consequence of His infinite Power, it is asserted, that nothing can exist or be done in the Universe which is not agreeable to His Will, and therefore good. Evil is hereby excluded, with all Merit and Demerit; and likewise all preference in the Esteem of God, of one Part of the Creation to another. This is the Summary of the first Part. This Pain produces Desire to be freed from it, in exact proportion to itself.
The Accomplishment of this Desire produces an equal Pleasure. That Life is not preferable to Insensibility; for Pleasure and Pain destroy one another: That Being which has ten Degrees of Pain subtracted from ten of Pleasure, has nothing remaining, and is upon an equality with that Being which is insensible of both.
Since every Action is the Effect of Self-Uneasiness, the Distinction of Virtue and Vice is excluded; and Prop. in Sect. again demonstrated. No State of Life can be happier than the present, because Pleasure and Pain are inseparable.
Thus both Parts of this Argument agree with and confirm one another, and the Demonstration is reciprocal. bring ourselves down to an Equality with the Beasts of the Field! with the meanest part of the Creation! Not the second, as BF wrote in his autobiography: there had been a private printing in William Wollaston —schoolmaster and moral philosopher, exercised considerable authority on the moralistic thought of his century.
London, Franklin, the Apostle of Modern Times Boston,p.
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