In the case of rational creatures, this great design of Nature is still more distinctly marked,—is intended for more important purposes,—and is carried on by a separate system of internal machinery, part of which at least is peculiar to man. This system of mental machinery consists of two kinds, one of which may, we think, with propriety get the popular name of the "Animal, or Common Sense," and the other has already received the appropriate name of "The Moral Sense," or conscience. To Nature's method of using these principles, for prompting and directing us in the use of our knowledge, we shall now shortly advert.
CHAP. IX.
On Nature's Methods of Applying Knowledge by the Principle of the Animal,
or Common Sense.
When an infant, by laying hold of a hot tea-pot burns its hand, it refuses to touch it again;—when a child has been frightened from a park or field, he will not willingly enter it a second time;—and when any thing is thrown in the direction of the head, we instantly stoop, or bend to one side, to evade it. These are instances of the application of knowledge, by the principle of "common sense," which do not belong to instinct; and, in many cases at least, anticipate the exercise of reason. Our object at present, however, is with the principle, and not with its name.
When we analyze these operations, together with their causes, we find, that there are certain portions of knowledge daily and hourly acquired by the senses, which become so interwoven with our sentiments and feelings, that they usually remain unobserved, till some special occasion calls for their application. Now the principle we speak of, if it indeed be a separate principle, is employed by Nature to apply this latent knowledge, and to induce her pupil instantly, and without waiting for the decisions of reason, to perform certain actions, or to pursue a certain line of conduct, which we almost instinctively feel to be useful and safe. No sane child, for example, will deliberately stand in the way of a horse or a carriage at full speed,—or walk over a precipice,—or take burning coals from the fire with his fingers; were he to do so, we would not dignify the act so far as to say that it was "unreasonable," for that would be too mild an epithet,—but we would pronounce it at once to be "contrary to common sense."
In like manner, were an adult to bemire himself in crossing a ditch, instead of making use of the stepping-stones placed there for the purpose; or if he were to stand till he were drenched with a thunder-shower, instead of taking shelter for the time in the neighbouring shed, we would not say that it was "unreasonable," but that it was "contrary to common sense." In short, whenever any thing is done which universal experience shews to be hurtful to ourselves, (not to others) it is invariably denominated an act "contrary to common sense;" but whenever it involves hurt to others, it takes another character, and becomes a breach of the "moral sense."
It is not our design, however, to come out of our way at present, to adapt the name to the principle in Nature of which we are here speaking, and far less shall we attempt to mould the principle into a form suitable to the name. Our business is with the principle itself, as it appears in ourselves and others; and we use the term "common sense," merely because at present we cannot find one more appropriate, or which would suit our purpose so well. If this name shall be found proper for it, it is well;—but if not, we leave it to others to provide a better.
We have said, that Nature prompts to the use of knowledge by means of two distinct principles; the one, which may be denominated the "Animal," or "Common Sense," refers to actions of which we ourselves are the subjects; and the other, known by the term of the "Moral Sense," or conscience, refers to actions of which others are the subjects. It is the former of these that we are at present to investigate.