A moral agent is a being who can perform moral actions, or actions which are subject to praise or blame. Now the same action may be committed by a man or by a brute—and the man alone will be guilty: why is the man guilty? Because he has a moral sense or perception by which he distinguishes right and wrong: the brute has no such sense or perception. The man having thus the power of perceiving the right and wrong of actions—actions and their moral qualities may be so correlated to him as to produce the sense of the most agreeable or choice. Or, we may say generally, moral agency consists in the possession of a reason and conscience to distinguish right and wrong, and the capacity of having the right and wrong so correlated to the mind as to form motives and produce volitions. We might define a man of taste in the fine arts in a similar way; thus,—a man of taste is an agent who has the power of distinguishing beauty and ugliness, and whose mind is so correlated to beauty that the sense of the most agreeable or choice is produced. The only difference between the two cases is this: that, in the latter, the sense of the most agreeable is always produced by the beauty perceived; while in the former, the right perceived does not always produce this sense; on the contrary, the sense of the most agreeable is often produced by the wrong, in opposition to the decisions of reason and conscience.
I have now completed the statement of Edwards’s system, nearly in his own words, as contained in part I. of his work. The remarks and explanations which have been thrown in, I hope will serve to make him more perfectly understood. This end will be still more fully attained by presenting on the basis of the foregoing investigation and statement, a compend of his psychological system, independently of the order there pursued, and without largely introducing quotations, which have already been abundantly made.
COMPEND OF EDWARDS’S PSYCHOLOGICAL SYSTEM.
I. There are two cardinal faculties of the mind. 1. The intellectual—called reason or understanding. 2. The active and feeling—called will or affections.
II. The relation of these to each other. The first precedes the second in the order of exercise. The first perceives and knows objects in their qualities, circumstances, and relations. The second experiences emotions and passions, or desires and choices, in relation to the objects perceived.
III. Perception is necessary. When the understanding and its objects are brought together, perception takes place according to the constituted laws of the intelligence.
IV. The acts of will or the affections are necessary. When this faculty of our being and its objects are brought together, volition or choice, emotions, passions, or desires take place, according to the constituted nature and laws of this faculty.
The objects and this faculty are correlates. In relation to the object, we may call this faculty subject. When subject and object are suited to each other, that is, are agreeable, affections are produced which we call pleasant; when they are not suited, that is, are disagreeable, affections take place which are unpleasant or painful. Every object in relation to subject, is agreeable or disagreeable, and produces accordingly, in general, affections pleasant or painful.
In the perfection and harmony of our being, this correspondence is universal; that is, what is known to be agreeable is felt to be pleasant;—what is known to be disagreeable is felt to be painful. But, in the corruption of our being, this is reversed in respect of moral objects. Although what is right is known to be agreeable, that is, suited to us, it is felt to be painful. But the wrong which is known to be unsuited, is felt to be pleasant. It must be remarked here, that pleasant and agreeable, are used by Edwards and others, as synonymous terms. The distinction I have here made is at least convenient in describing the same objects as presented to the understanding and to the will.