Section 940

In the original structure of our mental constitution, a firm foundation has been laid for the perception of truth. We set out in our intellectual career with be- lieving, and that, too, on the strongest of all evidence, so far as we are concerned — the evidence of conscious- ness. Dr. Reid, in his Inquiry into the Human Mind, seems to think that we have been endowed with two original principles — a principle of veracity and a prin- ciple of credulity — both of which he regards as origin- al instincts. The first of these is a propensity to speak and to use the signs of language, so as to convey our real sentiments. "When I reflect upon my actions most attentively," says Dr. Reid, " I am not conscious that, in speaking truth, I am influenced on ordinary occasions by any motive, moral or political. I find that truth is always at the door of my lips, and goes forth spontaneously if not held back. It requires neither good nor bad intention to bring it forth, but only that I be artless and undesigning. There may, indeed, be temptations to falsehood which would be too strong for the natural principle of veracity, unaided by the principles of honor and virtue; but, where there is no such temptation, we speak truth by in- stinct." That there is such an original tendency both to speak the truth and to believe, we readily admit ; and it is the possession of such a principle which fits us for appreciating evidence and feeling the force of argument. If by the word instinct be meant an origi- nal principle of our nature, we are not disposed to object to the use of the expression by Dr. Reid in speaking of our tendency to believe; but there seems to be no necessity for the assertion of two original prin- ciples, the one leading us to speak, and the other to be- lieve the truth. It is enough, surely, that we set out at first with a tendency to believe dogmatically and firm- ly, and are thus far unacquainted with doubt or error. If such be the original framework of our constitution, truth will ever, while we retain our nature, be our native element, and therefore always more familiar to us than falsehood. There may be temptations to for- get this characteristic element of nature, and to trans- gress the boundary of truth ; but in doing so we are violating the original law of our mental structure, and the moment that the unnatural pressure is removed, the mind will return to its former tendency to speak truth rather than falsehood. Thus formed, we are pre- pared to believe, in the first instance, every thing in- discriminately; but when reluctantly compelled to admit the existence of falsehood, we do not, because we cannot, part with the original tendency to believe. Hesitation and doubt are introduced, not so, however, as to destroy our nature ; but, still retaining our par- tiality for the truth, we come precisely into that situa- tion which is the best fitted for balancing probabilities, and weighing the evidence for and against any state- ment which is presented to us. Wc still incline de- cidedly toward the truth, and yet we arc aware of the existence of falsehood, and to some extent, therefore, guarded against it. There is no necessity, however, for an original principle of credulity in opposition to that of veracity. It is sufficient that truth is the rule, falsehood the exception; and if the inclination pre- ponderates in favor of the rule, wc require no more than a simple knowledge that there ai-e exceptions. Thus it is that man has been provided by his Creator with a standard by means of which he may juds^e of the truth and reality of things. And while, therefore, we define belief to be the agreement or disagreement