A. Some perhaps, then, are apt, congruous, and agreeable to its natural ftate? B. They are. A. Others are inapt, incongruous and disagreeable? B. They are. A. And others again are indifferent? B. They are. A. It fhould feem then, if this be allowed, that to every individual Being, without the leaft exception, the whole mass of things external, from the greatest to the meanest, stand in the relations of either agreeable, disagreeable, or indifferent? B. So it appears. A. But tho' this be true in the general, 'tis yet as certain when we defcend to particulars, that what is agreeable to one species, is disagreeable to another; and not only fo, but perhaps indifferent to a third. Inftances of this kind are too obvious to be mentioned. B. "Tis evident. A. Whence then this diversity? It cannot arife from the Externals for water is equally water, whether to a man, or to a fifh; whether, operating on the one, it fuffocate, or to the other, it give life and vigour. B. It is.' A. So is fire the fame fire, however various in its consequences; whether it harden or soften, give pleasure or pain. B. It is. A. A. But if this diversity be not derived from the Externals, whence can it be else? Or can it poffibly be derived otherwife than from the peculiar conftitution, from the natural ftate of every species itfelf? B. It appears probable. 1 A. Thus then it is, that every particular species. is, itself to itself, the measure of all things in the Universe that as things vary in their relations to it, they vary too in their value and that if their value be ever doubtful, it can no way be adjusted, but by recurring with accuracy to the natural state of the fpecies and to these several relations, which such a state of course creates. B. You argue juftly. A. To proceed then. Tho' it be true, that every fpecies has a natural state, as we have afferted; it is not true, that every species has a fenfe or feeling of it. This feeling or sense is a natural eminence or prerogative, denied to the vegetable and inanimate, and imparted only to the animal. A. And think you, that as many as have this fense or feeling of a natural state, are alienated from it, or indifferent to it? Or is it not more probable, that they are well-affected to it? B. Experience teaches us, how well they are all affected. A. You are right. For what would be more abfurd, than to be indifferent to their own welfare; or to be alienated from it, as tho' 'twas foreign and unnatural. . B. Nothing could be more. A. But if they are well-affected to this their proper natural state, it should seem too, they must be well-affected to all thofe Externals, which appear apt, congruous and agreeable to it? B. They must. A. And if fo, then ill-affected or averfe to fuch, as appear the contrary. B. They must. A. ferent. And to fuch as appear indifferent, indif B. They must. A. But if this be allowed, it will follow, that in confequence of these appearances, they will think some Externals worthy of purfuit; fome worthy of avoi dance; and fome worthy of neither. B. 'Tis probable, they fhould. A. Hence then, another divifion of things external; that is, into purfuable, avoidable, and indifferent - a divifion only belonging to beings fenfitive and animate, because all, below these, can neither avoid nor purfue. B. They cannot. A. If then Man be allowed in the number of thefe fenfitive beings, this divifion will affect Man or to explain more fully, the whole Mafs of things externall will, according to this division, exift to the human fpecies in the relations of purfuable, avoidable, and indifferent? A. Should we therefore defire to know what these things truly are, we muft firft be informed', what is 'Mans truly Natural Conftitution. For thus, you may remember, 'twas fettled not long fince that every fpecies was its own standard, and that when the value of things was doubtful, the fpecies was to be studied; the relations to be deduced, which were consequent to it; and in this manner the value of things to be adjusted and afcertained. B. We have so agreed it. A. I fear then, we are engaged in a more arduous undertaking, a task of more difficulty, than we were at firft aware of. But Fortuna fortes we must endeavour to acquit ourselves as well as we are able. That Man therefore has a Body, of a figure and internal structure peculiar to itself; capable of certain degrees of strength, agility, beauty, and the like; this I believe is evident, and hardly wants a proof. B. I am willing to own it. A. That he is capable too of pleasure and pain, is poffefs'd of fenfes, affections, appetites and aversions; this alfo feems evident, and can scarcely be denied. B. 'Tis admitted. A. We may venture then to range Him in the tribe of animal beings. B. We may. A. And think you, without fociety, you or any Man could have be born? B. Most certainly not. A. Without fociety, when born, could you have been brought to maturity? B. Molt certainly not. A. Had your parents then had no focial affections towards you in that perilous state, that tedious infancy, (fo much longer than the longest of other animals) you muft have inevitably perifhed thro' want, and inability. B. I must. A. You perceive then that to Society you, and every Man are indebted, not only for the beginning of being, but for the continuance. B. We are. A. Suppofe then, we pafs from this birth and infancy of Man, to his maturity and perfection Is there any age, think you, fo felf- fufficient, as that in it he feels no wants? B. What wants do you mean? A. In the firft and principal place that of food; then perhaps that of raiment; and after this, a dwelling, or defence against the weather. B. These wants are surely natural at all ages. A. And is it not agreeable to Nature, that they fhould at all ages` be supplied? »' B. Affuredly. A. And is it not more agreeable to have them well fupplied than ill? B. It is. A. And most agreeable, to have thein best supplied? B. Certainly. A. If there be then any one State, better than all others, for the fupplying these wants; this ftate, of all others, muft needs be moft natural. B. |