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It seems then necessary , for thp exact estimation of character to suppose two men , whose situation , constitution , and circumstances
are precisely similar . But even here we are perplexed with considerable difficulty . Of two men , placed as far we ca , n judge in si * itrilar circumstances , with eaual rftilar circumstanceswith , equal
, ad-vantagess , with the same motives to action , the same advice , and the same example , one shall prove a noble , and the other a , despicable character * How shall we
account for this variety , for , this opposition betwt * £ n the two , and how shaft we estimate the actual virtue of each ? Will it be said that onp has taken more pains with himself , and is therefore mor §
worthy ? That he h , as pondered more upon the nature of moral excellence , and altogether applied himself more to the improvement of Ijis mii \ d than the other ?—That corresponding effects will result from such conduct must be
admitted—that is , this painstaking with himself is the efficient cause of his . future nQbleness of character . But why did one of two persons * placed , under simijar circumstances , take mqire pains , thatf the other : what induced him to
think ipore upon his , moral nature ; what was the cause of that deep thought ajid persevering , study ? $ fe had no motive to action but \ vhat the Qtber ruaji possessed j and if the same motive made a
greater impression on the one ttmn on the otljer , what was the cause of this inequality of impres . sion > In fine , were their mindk
passive substances , am } one more capable of bej / jg acted , upon tftaii tjta otfoer ? This is the . exclusion , accforcjlng wivh . the usual ^ cceDt ^ - tt < m bfitae doctrine of qtp $ 90 ty r ;
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that isy under the /? otiap p £ tfofe impossibility of a ilKiiVjS , ^ tlPft otherwise than in cqfpplj& ^ ce w ^ tjfe the motives , which impress them ^ selves involuntarily on his mind * ,-But on the othec hand * if we
adopt the notion of free agency we are without any distinct splu-. tion of the difficulty . , ft is not satisfactory to £ ay that one man , chose to think , and that the oJthex did not ; ( or the fatalist aljou $$ this . Why did he chuse to think , ? if he had no good motive li ^ had
nQ merit ; an 4 whatever n ^ qpiy he possessed the other mai \ p . QV * sessed also : and this brings u ^ t ^ the former question ^ why wa $ o& £ man induced to > et about , olieyi ^ a certain motive ra&er th ^ n thft
other man I Moreover ^ c ^ tl ^ Sft doubts be resolved by jeferepfie to the bodily and m ^ ntaj original constitution of the iyi £ Q ? 2 l Itjniay
be urged that it two cnen , CQH ^ fl be fpund , whosp Qir ^ urnstan ^ esi . Q th ^ ese respects were p riq cise ^ similar , their charetcters ^ wpul ^ -feisimilar ; and that in , proportion § ft the circumstances of ei ^ er varie ^ in so m . uch his ^ character wpul ^ cha . pge . But is this l | e i | ^ And 4 q persons vary in cfeara ^ r ^ in exact proportion asi tjiey ^ v ^ j'y in cirqumstances ? If theyft < J ^ then are all men aJiH ^ ? i $ W > Wil 5 and into this pr ^ diq ^ fn ^ P ^ tjift J ^ r talist mn « , fall , Ijf they dp mk ^ t ters
that is ,, if persons Qh ^^ ^ f ; not the sa ^ me , t 4 ^ ing hn ® &f $ 9 ilftt » the b ^ l 4 ^ ceof ci ^ M | n 9 l ^ PAS ^ il ^» different i » ei ^ whos e cj / qiipi ^ Pf ^ ape precisely th ^ silffve , will aeyjEa ; - ? . thel ^ ss exhi bit dj ffefpnl , ^ Amfi ^ TSJ an 4 it is . this , v ^ rbty , of c ^ r ^ t : e , r , tinder the same ct ir , wn >> te ^ C £ Pr
which , it is . tbp . qpje& (» Q ^^ Q v ^ x-Xbn ^ ctii n ^ , o |; ^ cj ? iaitx wsl *
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9 O Siigge $ ioTt $ concepiifig Moral Capgkiltigfe
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Feb. 2, 1814, page 90, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2437/page/18/
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