Bentham [11]
which he urges are not rational and valid in themselves, but because some more important principle, which he did not perceive, supersedes those considerations, and turns the scale. The bad part of his writings is his resolute denial of all that he does not see, of all truths but those which he recognizes. By that alone has he exercised any bad influence upon his age; by that he has, not created a school of deniers, for this is an ignorant prejudice, but put himself at the head of the school which exists always, though it does not always find a great man to give it the sanction of philosophy. thrown the mantle of intellect over the natural tendency of men in all ages to deny or disparage all feelings and mental states of which they have no consciousness in themselves. The truths which are not Bentham's, which his philosophy takes no account of, are many and important; but his non-recognition of them does not put them out of existence; they are still with us, and it is a comparatively easy task that is reserved for us, to harmonize those truths with his. To reject his half of the truth because he overlooked the other half, would be to fall into his error without having his excuse. For our own part, we have a large tolerance for one-eyed men, provided their one eye is a penetrating one: if they saw more, they probably would not see so keenly, nor so eagerly pursue one course of inquiry. Almost all rich veins of original and striking speculation have been opened by systematic half-thinkers: though whether these new thoughts drive out others as good, or are peacefully superadded to them, depends on whether these half-thinkers are or are not followed in the same track by complete thinkers. The field of man's nature and life cannot be too much worked, or in too many directions; until every clod is turned up the work is imperfect; no whole truth is possible but by combining the points of view of all the fractional truths, nor, therefore, until it has been fully seen what each fractional truth can do by itself. What Bentham's fractional truths could do, there is no such good means of showing as by a review of his philosophy: and such a review, though inevitably a most brief and general one, it is now necessary to attempt. The first question in regard to any man of speculation is, what is his theory of human life? In the minds of many philosophers, whatever theory they have of this sort is latent, and it would be a revelation to themselves to have it pointed out to them in their writings as others can see it, unconsciously moulding everything to its own likeness. But Bentham always knew his own premises, and made his reader know them: it was not his custom to leave the theoretic grounds of his practical conclusions to conjecture. Few great thinkers have afforded the means of assigning with so much certainty the exact conception which they had formed of man and of man's life. Man is conceived by Bentham as a being susceptible of pleasures and pains, and governed in all his conduct partly by the different modifications of self-interest, and the passions commonly classed as selfish, partly by sympathies, or occasionally antipathies, towards other beings. And here Bentham's conception of human nature stops. He does not exclude religion; the prospect of divine rewards and punishments he includes under the head of 'self-regarding interest', and the devotional feeling under that of sympathy with God. But the whole of the impelling or restraining principles, whether of this or of another world, which he recognizes, are either self-love, or love or hatred towards other sentient beings. That there might be no doubt of what he thought on the subject, he has not left us to the general evidence of his writings, but has drawn out a 'Table of the Springs of Action', an express enumeration and classification of human motives, with their various names, laudatory, vituperative, and neutral: and this table, to be found in Part I of his collected works, we recommend to the study of those who would understand his philosophy. Man is