The Voices of Men in Praise of Jane Austen
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Malthus published his First Essay on Population when Jane Austen was twenty two and some thirteen years before our Lady published her first novel. The essay is yet another indication of the considerable intellectual ferment of Jane Austen's time; however, I know of no indication that Jane Austen gave this essay any notice - nor, can I say that she did not. However, Malthus, in his last two chapters, did give consideration to metaphysical matters that might have interested Jane Austen had she encountered them. For that reason, I will devote this space to those Chapters 18 & 19.
Incidentally, here is an external link to an e-text of the First Essay. In particular, here are links to Chapter 18 and to Chapter 19.
In those two chapters, Malthus remembered that he is a clergyman and tried to relate his principle of population to God and to man's salvation. There, he is very positive as he indicates just why it is, ultimately, a good thing - a divinely intended thing - that population is always kept near the subsistence level. (See the lead sentence in the title of this posting.)
Early on in the discussion, Malthus states a principle that seems very much in accord with twenty-first century thinking on the matter
"... it seems absolutely necessary that we should reason from nature up to nature's God and not presume to reason from God to nature. The moment we allow ourselves to ask why some things are not otherwise, instead of endeavouring to account for them as they are, we shall never know where to stop, we shall be led into the grossest and most childish absurdities, all progress in the knowledge of the ways of Providence must necessarily be at an end, and the study will even cease to be an improving exercise of the human mind. ... when from these vain and extravagant dreams of fancy, we turn our eyes to the book of nature, where alone we can read God as he is, we see a constant succession of sentient beings, rising apparently from so many specks of matter, going through a long and sometimes painful process in this world, but many of them attaining, ere the termination of it, such high qualities and powers as seem to indicate their fitness for some superior state. Ought we not then to correct our crude and puerile ideas of infinite Power from the contemplation of what we actually see existing? Can we judge of the Creator but from his creation? And, unless we wish to exalt the power of God at the expense of his goodness, ought we not to conclude that even to the great Creator, almighty as he is, a certain process may be necessary, a certain time (or at least what appears to us as time) may be requisite, in order to form beings with those exalted qualities of mind which will fit them for his high purposes?"
Be careful now, he is not presenting some prescient understanding of Darwin's theory of natural selection; although, that is what it sounds like, does it not? That is no accident (but, I get ahead of myself). I mean, Malthus, in many ways, took a literal interpretation of the Bible; for example, he was certain that God had created the Earth only five thousand years before his time. That is hardly the attitude of an evolutionist. Rather, he is talking about the gradual improvement of men and women through the intellectual activity forced on them by stressful conditions. That is made quite clear in this, his central thesis:
"The constant pressure of distress on man, from the principle of population, seems to direct our hopes to the future ... a mighty process for awakening matter into mind." [That is to say], "... the temptations to which [mankind] must necessarily be exposed, from the operation of those laws of nature which we have been examining, would seem to represent the world ... as a state of trial and school of virtue preparatory to a superior state of happiness. ...
A state of trial seems to imply a previously formed existence that does not agree with the appearance of man in infancy and indicates something like suspicion and want of foreknowledge, inconsistent with those ideas which we wish to cherish of the Supreme Being. I should be inclined, therefore, as I have hinted before, to consider the world and this life as the mighty process of God, not for the trial, but for the creation and formation of mind, a process necessary to awaken inert, chaotic matter into spirit, to sublimate the dust of the earth into soul, ... the various impressions and excitements which man receives through life may be considered as the forming hand of his Creator, acting by general laws, and awakening his sluggish existence, by the animating touches of the Divinity, into a capacity of superior enjoyment. The original sin of man is the torpor and corruption of the chaotic matter in which he may be said to be born.
It could answer no good purpose to enter into the question whether mind be a distinct substance from matter, or only a finer form of it. ... We know from experience that soul and body are most intimately united, and every appearance seems to indicate that they grow from infancy together. ... As we shall all be disposed to agree that God is the creator of mind as well as of body, and as they both seem to be forming and unfolding themselves at the same time, it cannot appear inconsistent either with reason or revelation, if it appear to be consistent with phenomena of nature, to suppose that God is constantly occupied in forming mind out of matter and that the various impressions that man receives through life is the process for that purpose. ...
... judging from the little experience we have of the nature of mind, it shall appear upon investigation that the phenomena around us, and the various events of human life, seem peculiarly calculated to promote this great end, ... we can account, even to our own narrow understandings, for many of those roughnesses and inequalities in life which querulous man too frequently makes the subject of his complaint against the God of nature.
The first great awakeners of the mind seem to be the wants of the body. ... They are the first stimulants that rouse the brain of infant man into sentient activity, ... The savage would slumber for ever under his tree unless he were roused from his torpor by the cravings of hunger or the pinchings of cold, and the exertions that he makes to avoid these evils, by procuring food, and building himself a covering, are the exercises which form and keep in motion his faculties, which otherwise would sink into listless inactivity. From all that experience has taught us concerning the structure of the human mind, if those stimulants to exertion which arise from the wants of the body were removed from the mass of mankind, we have much more reason to think that they would be sunk to the level of brutes, ... than that they would be raised to the rank of philosophers by the possession of leisure. ... Necessity has been with great truth called the mother of invention. ...
Locke, if I recollect, says that the endeavour to avoid pain rather than the pursuit of pleasure is the great stimulus to action in life: ... To avoid evil and to pursue good seem to be the great duty and business of man, and this world appears to be peculiarly calculated to afford opportunity of the most unremitted exertion of this kind, and it is by this exertion, by these stimulants, that mind is formed. If Locke's idea be just, and there is great reason to think that it is, evil seems to be necessary to create exertion, and exertion seems evidently necessary to create mind.
The necessity of food for the support of life gives rise, probably, to a greater quantity of exertion than any other want, bodily or mental. The Supreme Being has ordained that the earth shall not produce good in great quantities till much preparatory labour and ingenuity has been exercised upon its surface. ... The Supreme Creator might, undoubtedly, raise up plants of all kinds, for the use of his creatures, without the assistance of those little bits of matter, which we call seed, or even without the assisting labour and attention of man. The processes of ploughing and clearing the ground, of collecting and sowing seeds, are not surely for the assistance of God in his creation, but are made previously necessary to the enjoyment of the blessings of life, in order to rouse man into action, and form his mind to reason.
To furnish the most unremitted excitements of this kind, and to urge man to further the gracious designs of Providence by the full cultivation of the earth, it has been ordained that population should increase much faster than food. This general law (as it has appeared in the former parts of this Essay) undoubtedly produces much partial evil, but a little reflection may, perhaps, satisfy us, that it produces a great overbalance of good. ..."
I find his judgement, "The original sin of man is the torpor and corruption of the chaotic matter in which he may be said to be born", to be quite stunning. I have never heard that before; however, my own habits and inclinations are such that I rarely hear of theological matters. Can anyone post to inform us whether or not this is a commonly accepted religious view? Incidentally, at another point in this chapter, Malthus rejects the notion of a Hell, of an eternal, tortured damnation. For him, the two paths are to eternal life or to the decomposition of the soul back into the physical matter from which it arose. The scholar who supplied the footnotes to my copy, explained that this was, indeed, a radical view in 1798.
It seems to me that Malthus is describing the Bible as a metaphorical revelation. I should think that this is one way for a devout Christian to accommodate his cosmology to that of physical science. OK, fine, but I would have guessed the need for accommodation felt far more in 1898 than in 1798. Can anyone amplify here?
Further on, it seems to me that Malthus is reaching out to scientists and to the scientifically inclined where he writes this:
"Strong excitements seem necessary to create exertion, and to direct this exertion, and form the reasoning faculty, it seems absolutely necessary, that the Supreme Being should act always according to general laws. The constancy of the laws of nature, or the certainty with which we may expect the same effects from the same causes, is the foundation of the faculty of reason. If in the ordinary course of things, the finger of God were frequently visible, or to speak more correctly, if God were frequently to change his purpose (for the finger of God is, indeed, visible in every blade of grass that we see), a general and fatal torpor of the human faculties would probably ensue; ... The constancy of the laws of nature is the foundation of the industry and foresight of the husbandman, the indefatigable ingenuity of the artificer, the skilful researches of the physician and anatomist, and the watchful observation and patient investigation of the natural philosopher. To this constancy we owe all the greatest and noblest efforts of intellect. To this constancy we owe the immortal mind of a Newton.
As the reasons, therefore, for the constancy of the laws of nature seem ... obvious and striking; if we return to the principle of population and consider man as he really is, inert, sluggish, and averse from labour, unless compelled by necessity (and it is surely the height of folly to talk of man, according to our crude fancies of what he might be), we may pronounce with certainty that the world would not have been peopled, but for the superiority of the power of population to the means of subsistence. ... Even under the operation of this constant excitement, savages will inhabit countries of the greatest natural fertility for a long period before they betake themselves to pasturage or agriculture. Had population and food increased in the same ratio, it is probable that man might never have emerged from the savage state. ..."
Well that is an interesting view - I suppose - but not the one to which I am attached. I think Malthus was trying to understand why the fertility of populations causes the population to continually meet the subsistence level and no less. He then hit upon a religious reason - a path to salvation. However, Malthus does seem to stumble onto the truth of the matter where he speculates on what would happen if fertility was more in concert with subsistence.
"... But supposing the earth once well peopled, an Alexander, a Julius Caesar, a Tamberlane, or a bloody revolution might irrecoverably thin the human race, and defeat the great designs of the Creator. The ravages of a contagious disorder would be felt for ages; and an earthquake might unpeople a region for ever. The principle, according to which population increases, prevents the vices of mankind, or the accidents of nature, the partial evils arising from general laws, from obstructing the high purpose of the creation. It keeps the inhabitants of the earth always fully up to the level of the means of subsistence; ..."
After that, Malthus returns to his main theme and begins to speculate on the meaning of social classes.
"It seems, however, every way probable that even the acknowledged difficulties occasioned by the law of population ... excite universal exertion and contribute to that infinite variety of situations ... which seems upon the whole favourable to the growth of mind. It is probable, that too great or too little excitement, extreme poverty, or too great riches may be alike unfavourable in this respect. The middle regions of society seem to be best suited to intellectual improvement, but it is contrary to the analogy of all nature to expect that the whole of society can be a middle region. ... The most valuable parts of an oak, to a timber merchant, are not either the roots or the branches, but these are absolutely necessary to the existence of the middle part, or stem, which is the object in request. ...
In the same manner, though we cannot possibly expect to exclude riches and poverty from society, yet if we could find out a mode of government by which the numbers in the extreme regions would be lessened and the numbers in the middle regions increased, it would be undoubtedly our duty to adopt it. It is not, however, improbable that as in the oak, the roots and branches could not be diminished very greatly without weakening the vigorous circulation of the sap in the stem, so in society the extreme parts could not be diminished beyond a certain degree without lessening that animated exertion throughout the middle parts, which is the very cause that they are the most favourable to the growth of intellect. If no man could hope to rise or fear to fall, in society, if industry did not bring with it its reward and idleness its punishment, the middle parts would not certainly be what they now are. ... if we were to review the various useful discoveries, the valuable writings, and other laudable exertions of mankind, I believe we should find that more were to be attributed to the narrow motives that operate upon the many than to the apparently more enlarged motives that operate upon the few."
In other words, Malthus assures us that this is the best of all possible worlds.
In his final Chapter 19, Malthus continues his metaphysical and religious speculations. There he suggests that the sorrows of life are necessary to soften and humanize the heart, and that moral evil is probably necessary to the production of moral excellence. In that regard, he describes the stimulus from "intellectual wants continually kept up by the ... obscurity that involves metaphysical subjects." He suggests that the difficulties in the interpretation of divine revelation can be accounted for upon this principle; in fact, he even suggests that the scanty degree of evidence which the scriptures contain, probably are best suited to the improvements of the human faculties and morality of mankind. Finally, Malthus suggests that his central idea - that the mind is created by "excitements" occasioned by, say, the population principle - seems to account for the existence of natural and moral evil.
To me, the chapter seems self-conscious and apologetic. I mean, It seems to me that, already by Jane Austen's time, the power and growth of physical science was frightening other intellectuals who were trying to construct some sort of - any sort of bridge of accommodation. But - here - form your own opinion.
"The sorrows and distresses of life form another class of excitements ... to soften and humanize the heart, to awaken social sympathy, to generate all the Christian virtues, and to afford scope for the ample exertion of benevolence. The general tendency of an uniform course of prosperity is rather to degrade than exalt the character. The heart that has never known sorrow itself will seldom be feelingly alive to the pains and pleasures, the wants and wishes, of its fellow beings. It will seldom be overflowing with that warmth of brotherly love, those kind and amiable affections, which dignify the human character even more than the possession of the highest talents. Talents, indeed, though undoubtedly a very prominent and fine feature of mind, can by no means be considered as constituting the whole of it. There are many minds which have not been exposed to those excitements that usually form talents, that have yet been vivified to a high degree by the excitements of social sympathy. In every rank of life, in the lowest as frequently as in the highest, characters are to be found overflowing with the milk of human kindness, breathing love towards God and man, and, though without those peculiar powers of mind called talents, evidently holding a higher rank in the scale of beings than many who possess them. Evangelical charity, meekness, piety, and all that class of virtues distinguished particularly by the name of Christian virtues do not seem necessarily to include abilities; yet a soul possessed of these amiable qualities, a soul awakened and vivified by these delightful sympathies, seems to hold a nearer commerce with the skies than mere acuteness of intellect.
The greatest talents have been frequently misapplied and have produced evil proportionate to the extent of their powers. Both reason and revelation seem to assure us that such minds will be condemned to eternal death, but while on earth, these vicious instruments performed their part in the great mass of impressions, by the disgust and abhorrence which they excited. It seems highly probable that moral evil is absolutely necessary to the production of moral excellence. ... [T]he being that has seen moral evil and has felt disapprobation and disgust at it is essentially different from the being that has seen only good. ... it must be acknowledged that one has undergone the further process, necessary to give firmness and durability to its substance, while the other is still exposed to injury, and liable to be broken by every accidental impulse. ...
The obscurity that involves all metaphysical subjects appears to me, in the same manner, peculiarly calculated to add to that class of excitements which arise from the thirst of knowledge. It is probable that man, while on earth, will never be able to attain complete satisfaction on these subjects; but this is by no means a reason that he should not engage in them. ... The constant effort to dispel this darkness, even if it fail of success, invigorates and improves the thinking faculty. ...
It is by no means one of the wisest sayings of Solomon that 'there is no new thing under the sun.' On the contrary, it is probable that were the present system to continue for millions of years, continual additions would be making to the mass of human knowledge, and yet, perhaps, it may be a matter of doubt whether what may be called the capacity of mind be in any marked and decided manner increasing. A Socrates, a Plato, or an Aristotle, however confessedly inferior in knowledge to the philosophers of the present day, do not appear to have been much below them in intellectual capacity. ... Could we suppose the period arrived, when there was not further hope of future discoveries, and the only employment of mind was to acquire pre-existing knowledge, without any efforts to form new and original combinations, though the mass of human knowledge were a thousand times greater than it is at present, yet it is evident that one of the noblest stimulants to mental exertion would have ceased; the finest feature of intellect would be lost; everything allied to genius would be at an end; and it appears to be impossible, that, under such circumstances, any individuals could possess the same intellectual energies as were possessed by a Locke, a Newton, or a Shakespeare, or even by a Socrates, a Plato, an Aristotle or a Homer.
For this reason I have never considered the doubts and difficulties that involve some parts of the sacred writings as any ardent against their divine original. The Supreme Being might, undoubtedly, have accompanied his revelations to man by such a succession of miracles, and of such a nature, as would have produced universal overpowering conviction and have put an end at once to all hesitation and discussion. But weak as our reason is to comprehend the plans of the great Creator, it is yet sufficiently strong to see the most striking objections to such a revelation. From the little we know of the structure of the human understanding, we must be convinced that an overpowering conviction of this kind, instead of tending to the improvement and moral amelioration of man, would act like the touch of a torpedo on all intellectual exertion and would almost put an end to the existence of virtue. ...
Our ideas of virtue and vice are not, perhaps, very accurate and well-defined; but few, I think, would call an action really virtuous which was performed simply and solely from the dread of a very great punishment or the expectation of a very great reward. The fear of the Lord is very justly said to be the beginning of wisdom, but the end of wisdom is the love of the Lord and the admiration of moral good. The denunciations of future punishment contained in the scriptures seem to be well calculated to arrest the progress of the vicious and awaken the attention of the careless, but we see from repeated experience that they are not accompanied with evidence of such a nature as to overpower the human will and to make men lead virtuous lives with vicious dispositions, merely from a dread of hereafter. A genuine faith, by which I mean a faith that shews itself in it the virtues of a truly Christian life, may generally be considered as an indication of an amiable and virtuous disposition, operated upon more by love than by pure unmixed fear."
Then, Malthus makes his summary:
"The idea that the impressions and excitements of this world are the instruments with which the Supreme Being forms matter into mind, and that the necessity of constant exertion to avoid evil and to pursue good is the principal spring of these impressions and excitements, seems to smooth many of the difficulties that occur in a contemplation of human life, and appears to me to give a satisfactory reason for the existence of natural and moral evil, and, consequently, for that part of both, and it certainly is not a very small part, which arises from the principle of population. But, though, upon this supposition, it seems highly improbable that evil should ever be removed from the world, yet it is evident that this impression would not answer the apparent purpose of the Creator, it would not act so powerfully as an excitement to exertion, if the quantity of it did not diminish or increase with the activity or the indolence of man. The continual variations in the weight and in the distribution of this pressure keep alive a constant expectation of throwing it off.
Hope springs eternal in the Human breast,Evil exists in the world not to create despair but activity. We are not patiently to submit to it, but to exert ourselves to avoid it. It is not only the interest but the duty of every individual to use his utmost efforts to remove evil from himself and from as large a circle as he can influence, and the more he exercises himself in this duty, the more wisely he directs his efforts, and the more successful these efforts are, the more he will probably improve and exalt his own mind and the more completely does he appear to fulfil the will of his Creator."
Man never is, but always to be blest.
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