Of course one must not make an abuse of final causes; we have remarked that in vain Mr.Prieur, in "The Spectacle of Nature," maintains that the tides are given to the ocean so that vessels may enter port more easily, and to stop the water of the sea from putrefying.In vain would he say that legs are made to be booted, and the nose to wear spectacles.
In order that one may be certain of the true end for which a cause functions, it is essential that that effect shall exist at all times and in all places.
There were not ships at all times and on all the seas; hence one cannot say that the ocean was made for the ships.One feels how ridiculous it would be to maintain that nature had worked from all time in order to adjust herself to the inventions of our arbitrary arts, which appeared so late;but it is quite evident that if noses were not made for spectacles, they were for smelling, and that there have been noses ever since there have been men.Similarly, hands not having been given on behalf of glove-makers, they are visibly destined for all the purposes which the metacarpal bones and the phalanges and the circular muscle of the wrist may procure for us.
Cicero, who doubted everything, did not, however, doubt final causes.
It seems especially difficult for the organs of generation not to be destined to perpetuate the species.This mechanism is very admirable, but the sensation which nature has joined to this mechanism is still more admirable.
Epicurus had to avow that pleasure is divine; and that this pleasure is a final cause, by which are ceaselessly produced sentient beings who have not been able to give themselves sensation.
This Epicurus was a great man for his time; he saw what Descartes denied, what Gassendi affirmed, what Newton demonstrated, that there is no movement without space.He conceived the necessity of atoms to serve as constituent parts of invariable species.Those are exceedingly philosophical ideas.
Nothing was especially more worthy of respect than the moral system of the true Epicureans; it consisted in the removal to a distance of public matters incompatible with wisdom, and in friendship, without which life is a burden.But as regards the rest of Epicurus' physics, they do not appear any more admissible than Descartes' channelled matter.It is, it seems to me, to stop one's eyes and understanding to maintain that there is no design in nature; and if there is design, there is an intelligent cause, there exists a God.
People present to us as objections the irregularities of the globe, the volcanoes, the plains of shifting sands, a few small mountains destroyed and others formed by earthquakes, etc.But from the fact that the naves of the wheels of your coach have caught fire, does it ensue that your coach was not made expressly to carry you from one place to another?
The chains of mountains which crown the two hemispheres, and more than six hundred rivers which flow right to the sea from the feet of these rocks;all the streams which come down from these same reservoirs, and which swell the rivers, after fertilizing the country; the thousands of fountains which start from the same source, and which water animal and vegetable kind;all these things seem no more the effect of a fortuitous cause and of a declension of atoms, than the retina which receives the rays of light, the crystalline lens which refracts them, the incus, the malleus, the stapes, the tympanic membrane of the ear, which receives the sounds, the paths of the blood in our veins, the systole and diastole of the heart, this pendulum of the machine which makes life.Philosophical Dictionary: Fraud FRAUD BAMBABEF the fakir one day met one of the disciples of Confutzee, whom we call "Confucius," and this disciple was named "Ouang," and Bambabef maintained that the people had need of being deceived, and Ouang claimed that one should never deceive anybody; and here is the summary of their dispute : BAMBABEF:
We must imitate the Supreme Being who does not show us things as they are; he makes us see the sun in a diameter of two or three feet, although this star is a million times bigger than the earth; he makes us see the moon and the stars set on the same blue background, whereas they are at different depths.He requires that a square tower shall appear round to us from a distance; he requires that fire shall seem hot to us, although it is neither hot nor cold; in fine, he surrounds us with errors suited to our nature.OUANG :
What you name error is not one at all.The sun, placed as it is at millions of millions of lis beyond our globe, is not the sun we see.We perceive in reality, and we can perceive, only the sun which is depicted in our retina at a determined angle.Our eyes have not been given us for appreciating sizes and distances, we need other aids and other operations to appreciate them.
Bambabef seemed very astonished at this proposition.Ouang, who was very patient, explained to him the theory of optics; and Bambabef, who had a quick understanding, surrendered to the demonstrations of Confutzee's disciple, then he resumed the argument.BAMBABEF:
If God does not deceive us through the medium of our senses, as I believed, avow at least that doctors always deceive children for their good; they tell them that they are giving them sugar, and in fact they are giving them rhubarb.I, a fakir, may then deceive the people who are as ignorant as the children.OUANG:
I have two sons; I have never deceived them; when they have been ill I have told them that there was a very bitter medicine, and that they must have the courage to take it; "it would harm you if it were sweet." I have never allowed their masters and teachers to make them afraid of spirits, ghosts, goblins, sorcerers; by this means I have made brave, wise young citizens of them.BAMBABEF:
The people are not born so happily as your family.OUANG:
All men are alike, or nearly so; they are born with the same dispositions.
One must not corrupt men's natures.BAMBABEF:
