and making continual work for the mender; which might better be prevented, by depriving them of that power of self-motion, and placing them in a dependence on the regular part of the clock.
VIII. If there is no such thing as free-will in creatures, there can be neither merit nor demerit in creatures.
IX. And therefore every creature must be equally esteemed by the creator. These propositions appear to be the necessary consequences of the former. And certainly no reason can be given, why the creator should prefer in his esteem one part of his works to another, if with equal wisdom and goodness he designed and created them all, since all ill or defect, as contrary to his nature, is excluded by his power. We will sum up the argument thus, when the creator first designed the universe, either it was his will and intention that all things should exist and be in the manner they are at this time; or it was his will they should be otherwise i.e. In a different manner: to say it was his will things should be otherwise than they are, is to say somewhat hath contradicted his will, and broken his measures, which is impossible because inconsistent with his power; therefore we must allow that all things exist now in a manner agreeable to his will, and in consequence of that are all equally good, and therefore equally esteemed by him.
I proceed now to show, that as all the works of the creator are equally esteemed by him, so they are, as in justice they ought to be, equally used…
[Editor’s note: Franklin includes a second, longer section arguing that pleasure and pain are always equal in the life of each individual.]
I am sensible that the doctrine here advanced, if it were to be published, would meet with but an indifferent reception. Mankind naturally and generally love to be flattered: whatever sooths our pride, and tends to exalt our species above the rest of the creation, we are pleased with and easily believe, when ungrateful truths shall be with the utmost indignation rejected. What! Bring ourselves down to an equality with the beasts of the field! With the meanest part of the creation! ’Tis insufferable! But, (to use a piece of common sense) our geese are but geese though we may think them swans; and truth will be truth though it sometimes prove mortifying and distasteful.
Plan of Conduct
While in London, Franklin lamented that his life had so far been rather confused because he had never outlined a design for how to conduct himself. A very methodical man, he produced the first such plan during his eleven-week voyage back to Philadelphia in 1726. Rule one he had already mastered. Rule three he likewise had little trouble following. As for two and four, he would henceforth preach them diligently and generally make a show of practicing them, though he would sometimes be better at the show than the practicing.
1726
Those who write of the art of poetry teach us that if we would write what may be worth the reading, we ought always, before we begin, to form a regular plan and design of our piece: otherwise, we shall be in danger of incongruity. I am apt to think it is the same as to life. I have never fixed a regular design in life; by which means it has been a confused variety of different scenes. I am now entering upon a new one: let me, therefore, make some resolutions, and form some scheme of action, that, henceforth, I may live in all respects like a rational creature.
1. It is necessary for me to be extremely frugal for some time, till I have paid what I owe.
2. To endeavor to speak truth in every instance; to give nobody expectations that are not likely to be answered, but aim at sincerity in every word and action, the most amiable excellence in a rational being.
3. To apply myself industriously to whatever business I take in hand, and not divert my mind from my business by any foolish project of growing suddenly rich; for industry and patience are the surest means of plenty.
4. I resolve to speak ill of no man
VIII. If there is no such thing as free-will in creatures, there can be neither merit nor demerit in creatures.
IX. And therefore every creature must be equally esteemed by the creator. These propositions appear to be the necessary consequences of the former. And certainly no reason can be given, why the creator should prefer in his esteem one part of his works to another, if with equal wisdom and goodness he designed and created them all, since all ill or defect, as contrary to his nature, is excluded by his power. We will sum up the argument thus, when the creator first designed the universe, either it was his will and intention that all things should exist and be in the manner they are at this time; or it was his will they should be otherwise i.e. In a different manner: to say it was his will things should be otherwise than they are, is to say somewhat hath contradicted his will, and broken his measures, which is impossible because inconsistent with his power; therefore we must allow that all things exist now in a manner agreeable to his will, and in consequence of that are all equally good, and therefore equally esteemed by him.
I proceed now to show, that as all the works of the creator are equally esteemed by him, so they are, as in justice they ought to be, equally used…
[Editor’s note: Franklin includes a second, longer section arguing that pleasure and pain are always equal in the life of each individual.]
I am sensible that the doctrine here advanced, if it were to be published, would meet with but an indifferent reception. Mankind naturally and generally love to be flattered: whatever sooths our pride, and tends to exalt our species above the rest of the creation, we are pleased with and easily believe, when ungrateful truths shall be with the utmost indignation rejected. What! Bring ourselves down to an equality with the beasts of the field! With the meanest part of the creation! ’Tis insufferable! But, (to use a piece of common sense) our geese are but geese though we may think them swans; and truth will be truth though it sometimes prove mortifying and distasteful.
Plan of Conduct
While in London, Franklin lamented that his life had so far been rather confused because he had never outlined a design for how to conduct himself. A very methodical man, he produced the first such plan during his eleven-week voyage back to Philadelphia in 1726. Rule one he had already mastered. Rule three he likewise had little trouble following. As for two and four, he would henceforth preach them diligently and generally make a show of practicing them, though he would sometimes be better at the show than the practicing.
1726
Those who write of the art of poetry teach us that if we would write what may be worth the reading, we ought always, before we begin, to form a regular plan and design of our piece: otherwise, we shall be in danger of incongruity. I am apt to think it is the same as to life. I have never fixed a regular design in life; by which means it has been a confused variety of different scenes. I am now entering upon a new one: let me, therefore, make some resolutions, and form some scheme of action, that, henceforth, I may live in all respects like a rational creature.
1. It is necessary for me to be extremely frugal for some time, till I have paid what I owe.
2. To endeavor to speak truth in every instance; to give nobody expectations that are not likely to be answered, but aim at sincerity in every word and action, the most amiable excellence in a rational being.
3. To apply myself industriously to whatever business I take in hand, and not divert my mind from my business by any foolish project of growing suddenly rich; for industry and patience are the surest means of plenty.
4. I resolve to speak ill of no man
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