FATALISM,ORPREDESTINATION.
Under the name of materialism things very different from those generally understood are designated: it is the same with respect to fatalism. If it be maintained that every thing in the world, and the world itself, are necessary; that all that takes place is the effect of chance or of blind necessity, and that no supreme intelligence is mixed with, nor in fact mixes with existing objects; this doctrine is a kind of fatalism, differing very little from atheism. But this fatalism has nothing in common with the doctrine which establishes the innateness of the faculties of the soul and mind, and their independence upon organization. We cannot, then, under the first consideration, be accused of fatalism.
Another species of fatalism is that which teaches that in truth there exists a Supreme Being, creator of the universe, as well as of all the laws and properties connected with it; but that he has fixed those laws in so immutable a manner, that every thing that happens could not happen otherwise. In this system, man is necessarily carried away by the causes that compel him to act, without any participation whatever of the will. His actions are always a necessary result, without voluntary choice or moral liberty; they are neither punishable or meritorious, and the hope of future rewards vanishes, as well as the fear of future punishment.
This is the fatalism with which superstitious ignorance accuse the physiology of the brain[34], that is the doctrine relative to the functions of the most noble organization in the world. “I have effectually proved,” says Dr. Gall, “that all our moral and intellectual dispositions are innate; that none of our propensities or talents, not even the understanding and will, can manifest themselves independent of this organization. To which also may be added, that it does not depend upon man to be gifted with organs peculiar to his species, consequently with such or such propensities or faculties. Must it now be inferred that man is not the master of hisactions, that there exists no free will, consequently neither a meritorious nor an unworthy act?”
Before this conclusion is refuted, let us examine with the frankness worthy of true philosophy, howfar man is submitted to the immutable laws of his Creator, how far we ought to acknowledge an inevitable necessity, a destiny, or fatalism. To unravel confused ideas, is the best method of placing truth in its clearest point of view.
Man is obliged to acknowledge the most powerful and determined influence of a multitude of things relative to his happiness or misery, and even over his whole conduct, without of himself being able either to add to, or subtract from that influence. No one can call himself to life; no one can choose the time, the climate, or the nation in which he shall be born; no one can fix the manners, laws, customs, form of government, religious prejudices, or the superstitions with which he shall be surrounded from the moment of his birth; no one can say, I will be master or servant, the eldest son or the youngest son; I will have a robust or a debilitated state of health; I will be a man or a woman; I will have such or such a constitution: I will be a fool, an idiot, a simpleton, a man of understanding, or a man of genius, passionate or calm, of a mild or cross nature, modest or proud, stupid or circumspect, cowardly or prone to voluptuousness, humble or independent: no one can determine the degree of prudence or the foolishness of his superiors, the noxious or useful example he shall meet with, the result of his connexions, the fortuitous events, the influence of external things over him, the condition of his father and mother, or his own, or the source of irritation that his desires or passions will experience. The relations of the five senses with externalthings, and the number and functions of the viscera and members, have been fixed in the same invariable manner; so nature is the source of our propensities, sentiments, and faculties. Their reciprocal influence, and their relations with external objects, have been irrevocably determined by the laws of our organization.
As it does not depend upon ourselves to have or see when objects strikes our ears or our eyes, in the same manner our judgments are necessarily the results of the laws of thought. “Judgment, very rightly,” says Mr. Tracy, “in this sense is independent of the will; it is not under our controul, when we perceive a real relation betwixt two of our perceptions, not to feel it as it actually is, that is, such as should appear to every being organized as ourselves, if they were precisely in the same situation. It is this necessity which constitutes the certainty and reality of every thing we are acquainted with. For if it only depended upon our fancy to be affected with a great thing as if it were a small one, with a good as if it were a bad one, with one that is true as if it were false, there would no longer exist any thing real in the world, at least for us. There would neither be greatness nor smallness, good nor evil, falsehood nor truth; our fancy alone would be every thing. Such an order of things cannot even be conceived; it implies contradiction.
Since primitive organization, sex, age, constitution, education, climate, form of government, religion, prejudices, superstitions, &c. exercise the most decided influence over our sensations andideas, our judgments and the determination of our will, the nature and force of our propensities and talents, consequently over the first motives of our actions, it must be confessed that man, in several of the most important moments of his life, is under the empire of a destiny, which sometimes fixes him like the inert shell against a rock; at others, it carries him away in a whirlwind, like the dust.
It is not then surprising that the sages of Greece, of the Indies, China and Japan, the Christians of the east and west, and the Mahomedans, have worked up this species of fatalism with their different doctrines. In all times our moral and intellectual faculties have been made to take their origin from God; and in all times it has been taught that all the gifts of men came from heaven; that God has, from all eternity, chosen the elect; that man of himself is incapable of any good thought; that every difference between men, relative to their faculties, comes from God; that there are only those to whom it has been given by a superior power who are capable of certain actions; that every one acts after his own innate character, the same as the fig tree does not bear grapes, nor the vine figs, and the same that a salt spring does not run in fresh water; lastly, that all cannot dive into the mysteries of nature, nor the decrees of Providence.
It is this same kind of fatalism, this same inevitable influence of superior powers, that has been taught by the fathers of the church. St. Augustine wished this very same doctrine to be preached, to profess loudly in the belief of the infallibilityof Providence, and our entire dependence upon God. “In the same manner, he says, no one can give himself life, no one can give himself understanding.” If some are unacquainted with the truth, it is, according to his doctrine, because they have not received the necessary capacity to know it. He refutes the objections that might be urged against the justice of God: he remarks that neither has the grace of God distributed equally to every one the temporal goods, such as address, strength, health, beauty, wit, and the disposition for the arts and sciences, riches, honors, &c. St. Cyprian at that time had already said, that we ought not to be proud of our qualities, for we possess nothing from ourselves.
If people had not always been convinced of the influence of external and internal conditions relative to the determination of our will, upon our actions, why, in all times and among every people, have civil and religious laws been made to subdue and direct the desires of men? There is no religion that has not ordained abstinence from certain meats and drinks, fasting and mortification of the body. From the time of Solomon the wise down to our own time, we know of no observer of human nature that has not acknowledged that the physical and moral man is entirely dependant on the laws of the creation.