ompletely null and void, and I think
it would be hard to guess how any tolerable interpretation was ever put
upon it. Moreover, the line of reasoning adopted to prove it is of a most
astounding nature: it is that our felicity depends upon external things, if
it is true that it depends upon the representation of good or evil. It is
therefore not in our own power, so it is said, for we have no ground for
hoping that outward things will arrange themselves for our pleasure. This
argument is halting from every aspect. _There is no force in the inference:
one might grant the conclusion: the argument may be retorted upon the
author_. Let us begin with the retort, which is easy. For are men any
happier or more independent of the accidents of fortune upon this argument,
or because they are credited with the advantage of choosing without reason?
Have they less bodily suffering? Have they less tendency toward true or
apparent goods, less fear of true or imaginary evils? Are they any less
enslaved by sensual pleasure, by ambition, by avarice? less apprehensive?
less envious? Yes, our gifted author will say; I will prove it by a method
of counting or assessment. I would rather he had proved it by experience;
but let us see this proof by counting. Suppose that by my choice, which
enables me to give goodness-for-me to that which I choose, I give to the
object chosen six degrees of goodness, when previously there were two
degrees of evil in my condition; I shall become happy all at once, and with
perfect ease, for I should have four degrees surplus, or net good.
Doubtless that is all very well; but unfortunately it is impossible. For
what possibility is there of giving these six degrees of goodness to the
object? To that end we must needs have the power to change our taste, or
the things, as we please. That would be almost as if I could say to [424]
lead, Thou shalt be gold, and make it so; to the pebble, Thou shalt be
diamond; or at the least, Thou shalt look like it. Or it would be like the
common explanation of the Mosaical passage which seems to say that the
desert manna assumed any taste the Israelites desired to give to it. They
only had to say to their homerful, Thou shalt be a capon, thou shalt be a
partridge. But if I am free to give these six degrees of goodness to the
object, am I not permitted to give it more goodness? I think that I am. But
if that is so, why shall we not give to the object all the goodness
conceivable? Why