FREE BOOKS

Author's List




PREV.   NEXT  
|<   89   90   91   92   93   94   95   96   97   98   99   100   101   102   103   104   105   106   107   108   109   110   111   112   113  
114   115   116   117   118   119   120   121   122   123   124   125   126   127   128   129   130   131   132   133   134   135   136   137   138   >>   >|  
amely, his essential individuality. It is true that the human family, so called, is divided into many distinct races, having each its peculiar conformation, color, and so forth, which together constitute essential differences; but it is to be remembered that these essentials are all physical; and _so far_ they are properly generic, as implying a difference in kind. But, though a striking difference is also observable in their moral being, it is by no means of the same nature with that which marks their physical condition, the difference in the moral being only of degree; for, however fierce, brutal, stupid, or cunning, or gentle, generous, or heroic, the same characteristics may each be paralleled among ourselves; nay, we could hardly name a vice, a passion, or a virtue, in Asia, Africa, or America, that has not its echo in civilized Europe. And what is the inference? That climate and circumstance, if such are the causes of the physical variety, have no controlling power, except in degree, over the Moral. Does not this undeniable fact, then, bring us to the fair conclusion, that the moral being has no genera? To affirm otherwise would be virtually to deny its responsible condition; since the law of its genus must be paramount to all other laws,--to education, government, religion. Nor can the result be evaded, except by the absurd supposition of generic responsibilities! To us, therefore, it seems conclusive that a moral being, as a free agent, cannot be subject to a generic law; nor could he now be--what every man feels himself to be, in spite of his theory--the fearful architect of his own destiny. In one sense, indeed, we may admit a human genus,--such as every man must be in his individual entireness. Man has been called a microcosm, or little world. And such, however mean and contemptible to others, is man to himself; nay, such he must ever be, whether he wills it or not. He may hate, he may despise, yet he cannot but cling to that without which he is not; he is the centre and the circle, be it of pleasure or of pain; nor can he be other. Touch him with misery, and he becomes paramount to the whole world,--to a thousand worlds; for the beauty and the glory of the universe are as nothing to him who is all darkness. Then it is that he will _feel_, should he have before doubted, that he is not a mere part, a fraction, of his kind, but indeed a world; and though little in one sense, yet a world of awful magnitude i
PREV.   NEXT  
|<   89   90   91   92   93   94   95   96   97   98   99   100   101   102   103   104   105   106   107   108   109   110   111   112   113  
114   115   116   117   118   119   120   121   122   123   124   125   126   127   128   129   130   131   132   133   134   135   136   137   138   >>   >|  



Top keywords:
difference
 

generic

 

physical

 
condition
 
degree
 
paramount
 

essential

 

called

 

destiny

 

family


architect
 
fearful
 

individuality

 

entireness

 

theory

 

individual

 

microcosm

 

conclusive

 

responsibilities

 

evaded


absurd
 

supposition

 

divided

 
contemptible
 

subject

 
distinct
 
darkness
 

beauty

 

universe

 

magnitude


fraction

 

doubted

 
worlds
 
thousand
 

despise

 
result
 

centre

 

circle

 

misery

 

pleasure


religion

 

virtue

 
Africa
 

passion

 
properly
 
America
 

inference

 

essentials

 
Europe
 

civilized