Our only mode of learning the nature of a thing is to observe how it acts and is acted upon. This is as true of mind as it is of material things. What, then, has the experience of our race taught as to the nature of mind in reference to the kinds and relative influence of motive that secure obedience to law?
In the first place, then, we learn that fear of evil is indispensable. As soon as children in the family, or adults in society, find that no harm comes from gratifying their desires, all restraint is removed. So strong is this necessity, that when natural penalties seem uncertain or far off, parents and civil rulers find it imperative to add those which are more immediate and discernible.
But with this we learn that fear alone is not a healthful stimulus. Children and slaves who have no motives to action but fear of penalties are never so successfully led to obedience as when other more agreeable influences are combined. A mind that is constantly goaded to action by fear of evil becomes torpid, or irritable, or despairing, or all together. The hope of good, or rewards, then, are as indispensable to secure obedience to law as penalties. The proper balancing of the motives of fear of evil and hope of good is the grand art of controlling mind, both as it respects individuals and communities.
In reference to those motives that are pleasurable, there are two classes which it is very important to recognize. The first class are those sources of enjoyment which are sought for the gratification of self without any reference to another. Of this class are the pleasures of the senses, the enjoyment of acquiring knowledge, the exercise of power, the pleasures of taste, and others that need not here be specified.
The second class are those in which the enjoyment is secured by producing happiness for others, and is sought solely in reference to the enjoyment of another. The most decided illustration of this kind is that of a mother who is providing for her offspring. This and all true love has, as its distinctive feature, the pleasure found in conferring happiness on the beloved object. Gratitude, also, has for its main element the desire to make some returns of enjoyment to one who has conferred a favor.
Experience has shown that the most powerful of all motives in securing obedience to law is that of love.
When love is awakened toward a superior mind—when this superior mind knows what are the true rules of right and wrong, and is deeply interested to guide and aid the inferior mind—when this interest is expressed by all winning and attractive methods, nothing has ever yet been found so successful in securing obedience to the rules of right and wrong.
The power of this principle is greatly enhanced when the superior mind is a benefactor. The bestowal of kindness excites a desire to make some returns of good, and when it is seen that such a benefactor is gratified by leading a dependent mind to right action, it proves a most powerful motive to obedience.
Still more is the power of this principle increased when the favors bestowed are purchased by self-denial and suffering on the part of the benefactor. The more noble the benefactor, and the greater the good thus purchased or the evils thus averted, the stronger is the principle of gratitude leading to such returns of obedience.
Again, experience has shown that the advance of the race has been by the agency of teachers and confessors who secured light and elevation to their fellows at the expense of labor, toil, and self-denial of the severest kind.