ON PERFECT AND IMPERFECT MINDS.

Common Sense Applied to Religion; Or, The Bible and the People by Catharine Esther Beecher, is part of the HackerNoon Books Series. You can jump to any chapter in this book here. ON PERFECT AND IMPERFECT MINDS.

CHAPTER XXIX. ON PERFECT AND IMPERFECT MINDS.

We are now prepared to inquire in regard to what constitutes a perfect mind. This question relates, in the first place, to the perfect constitutional organization of mind, and, in the next place, to the perfect action of mind.

In regard to a finite mind, when we inquire as to its perfection in organization, we are necessarily restricted to the question of the object or end for which it is made. Any contrivance in mind or matter is perfect when it is so formed that, if worked according to its design, it completely fulfills the end for which it is made, so that there is no way in which it could be improved.

It is here claimed, then, that by the light of reason alone we first gain the object for which mind is made, and then arrive at the conclusion that the mind of man is perfect in construction, because, if worked according to its design, it would completely fulfill the end for which it is made, so that there is no conceivable way in which it could be improved. This position can not be controverted except by presenting evidence that some other organization of the mind would produce, in an eternal and infinite system, more good with less evil than the present one.

In regard to the Eternal Mind, the only standard of perfection in organization that we can conceive of is revealed in our own mind. Every thing in our own minds—every thing around us—every thing we have known in past experience, is designed to produce the most possible happiness with the least possible evil. We can not conceive of any being as wise, or just, or good, but as he acts to promote that end.

A mind organized like our own, with faculties infinitely enlarged, who always has and always will sustain a controlling purpose to act right, is the only idea we can have of an all-perfect Creator.

But on the subject of the perfect action of finite minds it is perceived that reference must always be had to voluntary power and its limitations. We have shown that the implanted susceptibility, called the sense of justice, demands that the rewards and penalties for good and evil have reference to the knowledge and power of a voluntary agent; that is to say, it is contrary to our moral nature voluntarily to inflict penalties for wrong action on a being who either has no power to know what right is, or no power to do it. We revolt from such inflictions with instinctive abhorrence, as unfit and contrary to the design of all things.

So, in forming our judgment of the Creator, when we regard him as perfectly just, the idea implies that he will never voluntarily inflict evil for wrong action on beings who have not the knowledge or power to act right.

Here we are again forced to the assumption of some eternal nature of things independent of the Creator's will, by which ignorant and helpless creatures are exposed to suffering from wrong action when they have no power of any kind to act right.

For we see such suffering actually does exist, and there are but two suppositions possible. The one is, that it results from the Creator's voluntary acts, and the other, that it is inherent in that eternal nature of things which the Creator can no more alter than he can destroy his own necessary and eternal existence.

In judging of the perfect action of finite minds, we are obliged to regard the question in two relations. In the primary relation we have reference to actions which, in all the infinite relations of a vast and eternal system of free agents, are fitted to secure the most possible good with the least possible evil. In this relation, so far as we can judge by experience and reason, no finite being ever did or ever can act perfectly from the first to the last of its volitions. In this relation, every human being is certainly, necessarily, and inevitably imperfect in action.

But when the question of perfection in action simply has reference to the knowledge and power of the voluntary agent, we come to another result. In this relation, any mind acts perfectly when it forms a ruling purpose to feel and act right in all things, when it takes all possible means of learning what is right, and when it actually carries out this purpose, so far as it has knowledge and power.

If a human mind is, as has been shown, perfect in that organization of its powers for which the Creator is responsible, and then forms and carries out such a ruling purpose, it is, so far as we can learn without revelation, as perfect in action as is possible in the nature of things; that is to say, it voluntarily acts to promote the greatest possible good with the least possible evil as entirely as is possible, and as really as does the Creator, who himself is limited by the nature of things.

It is as impossible for a finite mind to act right, when it does not know what right is, as it is for the Eternal Mind to make and sustain a system in which there has been and never will be any wrong action to cause pain to himself and to other minds.

What, then, so far as we can learn without a revelation, is a perfect mind in such a system of things as we find in this world? It is a mind constituted like our own, which has formed a ruling purpose to feel and act right in all things, which takes all possible means in its reach to learn what is right, and which actually carries out this purpose to the extent of its power.

In shorter terms, in this relation every human mind is perfect, both in constitution and in action, so long as it acts as near right as is in its present power. At the same time, in relation to the infinite and eternal standard of rectitude, its action may be very imperfect.

We next inquire as to the evidence of a perfect mind in this secondary relation; that is to say, how can we know when a mind does reach the full measure of its power in voluntary right action?

In regard to this we have two sources of evidence: first, the mental consciousness of the acting mind itself, and, next, the results of its action. In regard to the first, every mind, in reference either to its mental states or external deeds, can have as much certainty as to the extent of its power as it can of any thing. If we choose to feel in a given way, or to perform a given act, and what we choose does not follow, we are certain we have no power to do the thing. All the idea of power we have is that volition is followed by the result chosen. All the idea we have of want of power is that the result chosen does not follow the volition.

Every mind, then, in regard to every specific volition, has the most perfect of all evidence as to the extent of its powers in its own experience.

But the question is a more difficult one in reference to a generic governing volition. A perfectly acting mind, according to our definition, is one that has formed a generic governing volition to feel and act right in all respects; that is, it decides that the chief end of existence shall be to promote the greatest possible happiness with the least possible evil, in obedience to all, physical, social, and moral laws of the Creator, so far as it is within the reach of its powers.

Now, as to this simple act of choice, a mind can have the highest possible evidence in its own consciousness. The only question of difficulty would be as to the extent of its powers to carry out this decision, and the correspondence of all its subordinate volitions with this generic purpose.

To ascertain the truth on this point, let us suppose a mind that has the highest evidence (that of internal consciousness) that it has formed such a purpose. Then comes a case where a subordinate decision is to be made—say it relates to the existence of a certain feeling or emotion, such as love, fear, gratitude, or sorrow. It has been shown that these emotions are not to be evoked into existence by a simple act of will. The mode by which the mind controls its own desires and emotions is set forth on page 162. If, then, the person chooses to do all that is in its power at the given time to awaken these emotions, its action is perfect in this respect: it has fulfilled the measure of its power. It reaches the limit of its power when it can find nothing more that an act of choice will secure that it perceives will tend to accomplish the end chosen. That is to say, at each given moment, when a mind is aiming to know what is right, and to do it, if it has done all it perceives can be done by any act of will toward this end, then its decision or mental action is perfect; it is as good as is possible in the nature of things.

We have the same method of testing our power in regard to the prevention of desires and emotions. No matter how painful or inappropriate may be the desires and emotions of any mind, it is acting perfectly when it goes to the full extent of its power to extinguish or to control them according to the rules of rectitude. If it wills to have them otherwise, and uses the appropriate modes to have them so, this is all it has power to do.

In reference to external actions, there are an infinite variety of circumstances that must decide the character of actions as right or wrong. An action which is wise and benevolent in one set of circumstances becomes foolish and selfish in another combination. More than half the questions of right and wrong action are to be decided as to their character by the surrounding circumstances, while no mind but the one that is infinite and omniscient can pronounce with certainty on actions whose character is dependent on circumstances and probable future results.

What, then, is the limitation of power in these cases? How can we know when we act as nearly right as it is in our power?

In the first place, we can have the high evidence of consciousness that our chief end in life is to act right in all things. In the next place, we can know certainly whether there is any thing more that we can do to find out what the right course is. When we have decided that we have done all we can in the given circumstances, and then are conscious that we choose what we believe to be right, or that which has to our mind the balance of evidence in its favor as right, we act perfectly; that is to say, we have reached the full measure of our power in voluntarily acting right.

But, besides this evidence, that rests mainly on internal consciousness of the nature of our volitions, we have other evidence to guide us. It has been shown in the previous pages how our thoughts, and desires, and emotions are all dependent on the generic purposes of the mind. Whatever is the chief end of life is the object which excites the strongest interest and calls forth the deepest emotions. Therefore, when a mind has chosen to act right as the chief end, all its tastes, desires, and emotions become conformed to this purpose. Whatever is seen as tending to promote this end is more desired and valued than any thing else. Whatever is seen to interfere with this is regarded with dissatisfaction.

This being so, a mind that is controlled by a ruling purpose to act right finds those persons and places the most congenial and agreeable who can lend the most aid in pointing out all that is wrong in thought, word, or deed, and in helping, by instruction, sympathy, and example, to do right. One great test, then, of the existence and strength of such a ruling purpose is the manner in which those are regarded who are most interested in finding out and doing what is right themselves, and in aiding others to do so.

To be "meek and lowly in heart," so as to seek help in learning what is right from every source, however humble or however imperfectly offered, is the surest indication that a mind is under the entire control of a ruling purpose to do right, and is thus a perfect mind.

Such a mind, it must be seen, has tendencies that fit it to that great system of things in which we find ourselves. Such a mind can not trace out these tendencies by the light of reason alone without a conviction that somewhere in the progress of ages it will attain to a perfect commonwealth, where the great end and object of the Creator in forming mind will be carried to entire perfection in each individual mind and in the all-perfect whole!

About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books.

This book is part of the public domain. Catharine Esther Beecher (2017). Common Sense Applied to Religion; Or, The Bible and the People. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/55531/pg55531-images.html

This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org, located at https://www.gutenberg.org/policy/license.html.