In lieu of an abstract, here is a brief excerpt of the content:

CIUP. VII.] OF RHETORIC. CHAPTER VII. OJ the C01!8ide1'at'ion whiclt tlte Speaker ougltt to luzve of tk Hearers, as men in general. 71 RHETORIC, as was observed already, not only considers the subject, but also the hearers and the speaker.7 The hearers must be considered in a twofold view, as men in general, ..nd as such men in particular. , As men in general, it must be allowed there are certain principles in our nature, which, when properly addressed and managed, give no inconsiderable aid to reason in promoting belief. Nor is it just to conclude from this concession, as some have hastily done, that oratory may be defined, " The art of deception." The use of such helps will be found, on a. .stricter examination, to be in most cases quite legitimllte, and even necessary, if we would give reason herself that influence which is certainly her due. In order to evince the truth considered by itself, conclusive arguments alone are requisite; but in order ·to convince me by these arguments, it is moreover requisite that they be understood, that they be attended to, question; let us inquire whether a reason can be assigned for judging th. a.t the unknown time will resemble the known. Suppose our whole time divided into equal portions. Call these portions A, B, C, D, E, F, G. Of these the three first have been experienced, the remaining four are not. The three first I found to resemble one another, but how must I argue with regard to the rest? Shall I say B was like A, therefore D will be like C ; or, if you think it strengthens the argument, sball I say, C resembled Aand B, therefore D will resemble A, B, and C. I would gladly know what sort of reasoning, scientifical or moral, this could be denominated; or what is the medium by which the conclusion is made out? Suppose, further, I get acquainted with D, formerly unknown, and find that it actually resembles A, B, and C, how ca.n this furnish me with any knowledge of E, F, and G, things totally distinct? The resemblance I have discovered in D, to A, B, and C, can never be extended to any thing that is not D, nor any part of D, namely to E, F, and G; unless you assume this as the medium, that the unknown will resemble the known; or, which is equivalent, that the future will resemble the past. So far is this principle, therefore. from being deduoed from particular experience, that it is fundamental to all particular deductions from experience, in which we could Ilot advance a single step without it. We are often misled, in cases of this nature, by a vagne and popular use of WOFd&, not attending to the nicer differences in their import in different situations. If one were to ask me, "Have you, then, no reason to believe that the future will resemble the past?" I should certainly answer, "I have tho greatest reason to believe it." And if the question had been concerning a geometric\ll axiom, I should have returned the same answer. By reason we often mean, not an argument, or medium of proving, but a ground in hum20ll na.ture on which a particular judgment is fOllnded. Nay further, as no pro~ress in reasoning can be made where there is no foundation, (and first prlnciple,s are here the sole foundation,) I shonld readily admit, that the man who does not believe such propositions, if it were possible to find such" man, is perfectly irrationa.l, a.nd consequently nQt to be argued with. 7 Chap. iv. 72 THE PHILOSOPHY [BOOK I. that they be remembered by me; and in order to persuade me by them to any particular action or conduct, it is further requisite , that by interesting me in the subject, they may, as it were, be felt. It is not therefore the understanding alone that is here concerned. If the orator would prove successful, it is necessary that he engage in his service all these different powers of the mind, the imagination, the memory, and the passions. These are not the supplanters of reason, or even rivals in her sway; they are her handmaids, by whose ministry she is enabled to usher truth into the heart, and procure it there a favourable reception. As handmaids they are liable to be seduced by sophistry in the garb of reason, and sometimes...

Share