Part 4

This supposed axiom is really announced in the first section: "Will and desire do not run counter at all: the thing which he wills, the very same he desires;" that is, a man wills as he desires, and of course wills what is most agreeable to him. It is to be noticed, also, that the title of part I. runs as follows: "Wherein are explained and stated various terms and things, &c." Receiving it, therefore, as a generally admitted truth, "that choice or volition is always as the most agreeable," and is itself only the sense of the most agreeable, what is the explanation given?

1. That will, or the faculty of choice, is not a faculty distinct from the affections or passions, or that part of our being which philosophers sometimes call the sensitivity.

2. That volition, or choice, or preference, being at any given moment and under any given circumstances the strongest inclination, or the strongest affection and desire with regard to an immediate object, appears in the constitution of our being as the antecedent of effects in the mind itself, or in the body; which effects are called voluntary actions,--as acts of attention, or of talking, or walking.

3. To say that volition is as the desire, is equivalent to saying that volition is as the "greatest apparent good," which again means only the most agreeable,--so that the volition becomes again the sense or feeling of the greatest apparent good. There is in all this only a variety of expressions for the same affection of the sensitivity.

4. Determination of will is actual choice, or the production in the mind of volition, or choice, or the strongest affection, or the sense of the most agreeable, or of the greatest apparent good. It is therefore an effect, and must have a determiner or cause.

5. This determiner or cause is called motive. In explaining what constitutes the motive, we must take into view both mind and object. The object must be perceived by the mind as something existent. This perception, however, is only preliminary, or a mere introduction of the object to the mind. Now, in order that the sense of the most agreeable, or choice, may take place, the mind and object must be suited to each other; they must be correlatives. The object must possess qualities of beauty and agreeableness to the mind. The mind must possess a susceptibility agreeable to the qualities of the object. But to say that the object possesses qualities of beauty and agreeableness to the mind, is in fact to affirm that the mind has the requisite susceptibility; for these qualities of the object have a being, and are what they are only in relation to mind. Choice, or the sense of agreeableness, may therefore be called the unition of the sensitivity and the object. Choice is thus, like any emotion or passion, a fact perpetually appearing in the consciousness; and, like emotion or passion; and, indeed, being a mere form of emotion and passion, must ultimately be accounted for by referring it to the constitution of our being. But inasmuch as the constitution of our being manifests itself in relation to objects and circumstances, we do commonly account for its manifestations by referring them to the objects and circumstances in connexion with which they take place, and without which they would not take place; and thus, as we say, the cause of passion is the object of passion: so we say also, in common parlance, the cause of choice is the object of choice; and assigning the affections of the mind springing up in the presence of the object, to the object, as descriptive of its qualities, we say that choice is always as the most beautiful and agreeable; that is, as the greatest apparent good. This greatest apparent good, thus objectively described, is the motive, or determiner, or cause of volition.

In what sense the Will follows the last dictate of the Understanding.

"It appears from these things, that in some sense the will always follows the last dictate of the understanding. But then the understanding must be taken in a large sense, as including the whole faculty of perception or apprehension, and not merely what is called reason or judgement. If by the dictate of the understanding is meant what reason declares to be best, or most for the person's happiness, taking in the whole of its duration, it is not true that the will always follows the last dictate of the understanding. Such a dictate of reason is quite a different matter from things appearing now most agreeable, all things being put together which relates to the mind's present perceptions in any respect." (p. 25.) The "large sense" in which Edwards takes the understanding, embraces the whole intellectual and sensitive being. In the production of choice, or the sense of the most agreeable, the suggestions of reason may have their influence, and may work in with other particulars to bring about the result; but then they are subject to the same condition with the other particulars,--they must appear, at the moment and in the immediate circumstances, the most agreeable. It is not enough that they come from reason, and are true and right; they must likewise suit the state of the mind,--for as choice is the sense of the most agreeable, that only as an object can tend to awaken this sense, which is properly and agreeably related to the feelings of the subject. Where the suggestions of reason are not agreeably related, "the act of the will is determined in opposition to it." (ibid.)

"Sec. III.--Concerning the meaning of the terms Necessity, Impossibility, Inability, &c. and of Contingence."

After having settled his definition of choice or volition, and explained the cause of the same, Edwards takes up the nature of the connexion between this cause and effect: viz. motive and volition. Is this connexion a necessary connexion?

In order to determine this point, and to explain his view of it, he proceeds to discuss the meaning of the terms contained in the above title. This section is entirely occupied with this preliminary discussion.

Edwards makes two kinds of necessity: 1. Necessity as understood in the common or vulgar use; 2. Necessity as understood in the philosophical or metaphysical use.

1. In common use, necessity "is a relative term, and relates to some supposed opposition made to the existence of a thing, which opposition is overcome or proves insufficient to hinder or alter it. The word impossible is manifestly a relative term, and has reference to supposed power exerted to bring a thing to pass which is insufficient for the effect. The word unable is relative, and has relation to ability, or endeavour, which is insufficient. The word irresistible is relative, and has reference to resistance which is made, or may be made, to some force or power tending to an effect, and is insufficient to withstand the power or hinder the effect. The common notion of necessity and impossibility implies something that frustrates endeavour or desire."

He then distinguishes this necessity into general and particular. "Things are necessary in general, which are or will be, notwithstanding any supposable opposition, from whatever quarter:" e. g. that God will judge the world.

"Things are necessary to us which are or will be, notwithstanding all opposition supposable in the case from us." This is particular necessity: e. g. any event which I cannot hinder. In the discussions "about liberty and moral agency," the word is used especially in a particular sense, because we are concerned in these discussions as individuals.

According to this common use of necessity in the particular sense, "When we speak of any thing necessary to us, it is with relation to some supposable opposition to our wills;" and "a thing is said to be necessary" in this sense "when we cannot help it, do what we will." So also a thing is said to be impossible to us when we cannot do it, although we make the attempt,--that is, put forth the volition; and irresistible to us, which, when we put forth a volition to hinder it, overcomes the opposition: and we are unable to do a thing "when our supposable desires and endeavours are insufficient,"--are not followed by any effect. In the common or vulgar use of these terms, we are not considering volition in relation to its own cause; but we are considering volition as itself a cause in relation to its own effects: e. g. suppose a question be raised, whether a certain man can raise a certain weight,--if it be affirmed that it is impossible for him to raise it, that he has not the ability to raise it, and that the weight will necessarily keep its position,--no reference whatever is made to the production of a volition or choice to raise it, but solely to the connexion between the volition and the raising of the weight. Now Edwards remarks, that this common use of the term necessity and its cognates being habitual, is likely to enter into and confound our reasonings on subjects where it is inadmissible from the nature of the case. We must therefore be careful to discriminate. (p. 27.)

2. In metaphysical or philosophical use, necessity is not a relative, but an absolute term. In this use necessity applies "in cases wherein no insufficient will is supposed, or can be supposed; but the very nature of the supposed case itself excludes any opposition, will, or endeavour." (ibid.) Thus it is used "with respect to God's existence before the creation of the world, when there was no other being." "Metaphysical or philosophical necessity is nothing different from certainty,--not the certainty of knowledge, but the certainty of things in themselves, which is the foundation of the certainty of knowledge, or that wherein lies the ground of the infallibility of the proposition which affirms them. Philosophical necessity is really nothing else than the full and fixed connexion between the things signified by the subject and predicate of a proposition which affirms something to be true; and in this sense I use the word necessity, in the following discourse, when I endeavour to prove that necessity is not inconsistent with liberty." (p. 27, 28, 29.)

"The subject and predicate of a proposition which affirms the existence of something, may have a full, fixed, and certain connexion, in several ways."

"1. They, may have a full and perfect connexion in and of themselves. So God's infinity and other attributes are necessary. So it is necessary, in its own nature, that two and two should be four."

2. The subject and predicate of a proposition, affirming the existence of something which is already come to pass, are fixed and certain.

3. The subject and predicate of a proposition may be fixed and certain consequentially,--and so the existence of the things affirmed may be "consequentially necessary." "Things which are perfectly connected with the things that are necessary, are necessary themselves, by a necessity of consequence." This is logical necessity.

"And here it may be observed, that all things which are future, or which will hereafter begin to be, which can be said to be necessary, are necessary only in this last way,"--that is, "by a connexion with something that is necessary in its own nature, or something that already is or has been. This is the necessity which especially belongs to controversies about acts of the will." (p. 30.)

Philosophical necessity is general and particular. 1. "The existence of a thing may be said to be necessary with a general necessity, when all things considered there is a foundation for the certainty of its existence." This is unconditional necessity in the strictest sense.

2. Particular necessity refers to "things that happen to particular persons, in the existence of which, no will of theirs has any concern, at least at that time; which, whether they are necessary or not with regard to things in general, yet are necessary to them, and with regard to any volition of theirs at that time, as they prevent all acts of the will about the affair." (p. 31.) This particular necessity is absolute to the individual, because his will has nothing to do with it--whether it be absolute or not in the general sense, does not affect his case.

"What has been said to show the meaning of terms necessary and necessity, may be sufficient for the explaining of the opposite terms impossible and impossibility. For there is no difference, but only the latter are negative and the former positive." (ibid.)

Inability and Unable.

"It has been observed that these terms in their original and common use, have relation to will and endeavour, as supposable in the case." That is have relation to the connexion of volition with effects. "But as these terms are often used by philosophers and divines, especially writers on controversies about free will, they are used in a quite different and far more extensive sense, and are applied to many cases wherein no will or endeavour for the bringing of the thing to pass is or can be supposed:" e. g. The connexion between volitions and their causes or motives.

Contingent and Contingency.