A Quote by George Combe
While some animals exhibit individual powers in higher perfection, man stands for their superior, not only in combining in his own body all the senses and faculties which they possess, but in being endowed with moral and intellectual powers which are denied to them, and which at once place him at the head of the living creation, and constitute him a moral, religious, intelligent, and responsible being.
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Philosophers have very justly remarked that the only solid instruction is that which the pupil brings from his own depths; that the true instruction is not that which transmits notions wholly formed, but that which renders him capable of forming for himself good opinions. That which they have said in regard to the intellectual faculties applies equally to the moral faculties. There is for the soul a spontaneous culture, on which depends all the real progress in perfection.
MORAL LAW, Evidence of.- Man has been subjected by his Creator to the moral law, of which his feelings, or conscience as it is sometimes called, are the evidence with which his Creator has furnished him. ... The moral duties which exist between individual and individual in a state of nature, accompany them into a state of society ... their Maker not having released them from those duties on their forming themselves into a nation.
Thus the State never intentionally confronts a man's sense, intellectual or moral, but only his body, his senses. It is not armed with superior wit or honesty, but with superior physical strength. I was not born to be forced. I will breathe after my own fashion.
The moral faculties are generally esteemed, and with justice, as of higher value than the intellectual powers. But we should always bear in mind that the activity of the mind in vividly recalling past impressions is one of the fundamental though secondary bases of conscience. This fact affords the strongest argument for educating and stimulating in all possible ways the intellectual faculties of every human being.
The human race has reached a turning point. Man has opened the secrets of nature and mastered new powers. If he uses them wisely, he can reach new heights of civilization. If he uses them foolishly, they may destroy him. Man must create the moral and legal framework for the world which will insure that his new powers are used for good and not for evil.
The only thing that really matters now is whether man can climb up to a higher moral level, to a higher plane of consciousness, in order to be equal to the superhuman powers which the fallen angels have played into his hands. But he can make no progress until he becomes very much better acquainted with his own nature.
The moral faculties are generally and justly esteemed as of higher value than the intellectual powers.
Every man's powers have relation to some kind of work; and whenever he finds that kind of work which he can do best--that to which his powers are best adapted--he finds that which will give him the best development, and that by which he can best build up, or make, his manhood.
Man's characteristic privilege is that the bond he accepts is not physical but moral; that is, social. He is governed not by a material environment brutally imposed on him, but by a conscience superior to his own, the superiority of which he feels. Because the greater, better part of his existence transcends the body, he escapes the body's yoke, but is subject to that of society.
It is possible that an individual may be successful, largely because he conserves all his powers for individual achievement and does not put any of his energy into the training which will give him the ability to act with others. The individual acts promptly, and we are dazzled by his success while only dimly conscious of the inadequacy of his code.
The very idea of freedom presupposes some objective moral law which overarches rulers and ruled alike. Subjectivism about moral values is eternally incompatible with democracy. We and our rulers are of one kind only so long as we are subject to one law. But if there is no Law of Nature, the ethos of any society is the creation of its rulers, educators and conditioners; and every creator stands above and outside his own creation.
According to the technical language of old writers, a thing and its qualities are described as subject and attributes; and thus a man's faculties and acts are attributes of which he is the subject. The mind is the subject in which ideas inhere. Moreover, the man's faculties and acts are employed upon external objects; and from objects all his sensations arise. Hence the part of a man's knowledge which belongs to his own mind, is subjective: that which flows in upon him from the world external to him, is objective.
Faith, then, generically, is confidence in a personal being. Specifically, religious faith is confidence in God, in every respect and office in which He reveals Himself. As that love of which God is the object is religious love, so that confidence in Him as a Father, a Moral Governor, a Redeemer, a Sanctifier, in all the modes of His manifestation, by which we believe whatever He says because He says it, and commit ourselves and all our interests cheerfully and entirely into His hands, is religious faith.
The soul is presupposed as a ready-made agent, which displays such features as its acts and utterances, from which we can learn what it is, what sort of faculties and powers it possesses -- all without being aware that the act and utterance of what the soul is really invests it with that character in our conception and makes it reach a higher stage of being than it explicitly had before.
Conflict, which rouses up the best and highest powers in some characters, in others not only jars the whole being, but paralyzes the faculties.
Some of the animals outsee man, outsmell him, outhear him, outrun him, outswim him, because their lives depend more upon these special powers than his does; but he can outwit them all because he has the resourcefulness of reason and is at home in many different fields.
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