Front Page Titles (by Subject) NO. 39. SATURDAY, JULY 29, 1721. Of the Passions; that they are all alike good or all alike evil, according as they are applied. (Gordon) - Cato's Letters, vol. 2 June 24, 1721 to March 3, 1722 (LF ed.)
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NO. 39. SATURDAY, JULY 29, 1721. Of the Passions; that they are all alike good or all alike evil, according as they are applied. (Gordon) - John Trenchard, Cato’s Letters, vol. 2 June 24, 1721 to March 3, 1722 (LF ed.) 
Cato’s Letters, or Essays on Liberty, Civil and Religious, and Other Important Subjects. Four volumes in Two, edited and annotated by Ronald Hamowy (Indianapolis: Liberty Fund, 1995). Vol. 2.
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NO. 39. SATURDAY, JULY 29, 1721. Of the Passions; that they are all alike good or all alike evil, according as they are applied. (Gordon)
Nothing is more provoking than to hear men talk magisterially, and with an air of teaching, about things which they do not understand, or which they have an interest to have understood wrong. We have, all of us, heard much of the duty of subduing our appetites, and extinguishing our passions, from men, who by these phrases shewed at once their ignorance of human nature, and yet that they aimed at an absolute dominion over it.
Wrong heads and knavish designs are frequently found together; and creatures that you would not trust with laying out ten shillings for you in an instance where you trust to your own understanding, shall sometimes, by the mere sound of their voice, and an unmeaning distinction, make themselves masters of your mind and your fortune. It is by trusting to these that men come to know so little of themselves, and to be so much the prey of others as ignorant and more dishonest. I know no man so fit as himself to rule himself, in things which purely concern himself. How happy would this plain rule make the world, if they could be brought to observe it, and to remember that brown is as virtuous a colour as black; that the Almighty possesses alike every quarter of the world; and that in his sight fish and flesh in point of merit and innocence are the same! These things are self-evident, and yet the misery of mankind is in a great measure owing to their ignorance of them.
The ancient Stoicks had many admirable and virtuous precepts, but their philosophy was too rigid to be very popular; they taught men an absolute indifference for sensual pain and pleasure; but in this their doctrine was neither useful nor practicable. Men were not to be thus dealt with; they could not cease to be men, nor change nature for philosophy. Besides, these teachers being pagans, and arguing only from the topicks of wisdom strained too high, had no equivalent to offer to their disciples for parting with their appetites and their senses. But when some of their Sophists came into Christianity, and brought along with them the severe notions of their sect, they spread and recommended the same with more success, by tacking to these their opinions the rewards and terrors of the world to come, which had nothing to do with them: However, they said that it had, and quickly found credit enough to make it dangerous to contradict them.
These favourite dreams of theirs, added to some sayings and passages of the gospel, ill understood, were vehemently urged, as if they had been so many certain passports to paradise; and soon turned men's brains, and made them really fond of poverty, hardships, and misery, and even of death itself: Enthusiasm conquered reason, and inflamed nature; and men, to be devout, grew distracted.
This came of stifling the passions, and subduing nature, as the phrase was. But the folly and mischief of this doctrine thus extravagantly pushed, were not greater than its falsehood: For, as there is no such thing as departing from nature, without departing from life, it is certain that they who were remarkable for restraining some of their appetites, were as remarkable for indulging others; so that their boasted mortification was no more than the exchange of one passion for another, and often of a better for a worse. Thus there are many saints in the Romish calendar, who practised a religious abstinence from all sorts of flesh living or dead, and yet made it the duty of their profession, and the business of their lives, to stir up dissension and war amongst men, and to promote slaughter and desolation: They abstained from women, and yet were the authors of infinite rapes and adulteries: Their gentle and sanctified souls would not allow them to kill, much less to eat any part of an animal made to be killed and eaten; but they avowedly and piously preached up human and Christian butcheries, and have smiled over the carcases of a nation massacred at their instigation.
It is the weakness and misfortune of the human race, that a man, by the means of one virtue, or the appearance of it, is often able to do a thousand mischiefs; and it is the quality of human nature, that when any one of its appetites is violently restrained, others break out into proportionable excesses. Thus men grow rash and precipitate, by trampling upon caution and fear; and thus they become cowards, by stifling the love of glory: Whereas, if the appetite for danger were checked by the appetite of self-preservation, and the lazy love of safety by the love of fame, rashness and cowardice would be no more.
It is the highest stupidity to talk of subduing the passions, in the common acceptation of that phrase; and to rail at them in gross, is as foolish. The greatest evils often proceed from the best things abused, or ill applied; and this is particularly true of the passions, which are the constituent parts of a man, and are good or ill as they are managed.
The exercise therefore of reason is nothing else, but the indulging or controlling of the passions, with an impartial hand, and giving them all fair play; it is an equal administration of the appetites, by which they are restrained from outrunning one another: Thus, for example, if men's fears were always as powerful as their hopes, they would rarely run into danger; or, if their hopes balanced their fears, they would never despair.
Every one of the leading passions is as necessary as another; all the difficulty is to keep them well marshalled: They are only terrible by breaking out of their ranks, and when they do, they are all alike terrible, though the world generally thinks otherwise. But it is certain, that those passions to which the kindest ideas are annexed, do as much mischief when they get out of their bounds, as do those to which we annex the harshest ideas; and love and hope, which bear soft and mild names, are in their excesses as active and as formidable passions, as are anger and revenge, the names of which are apt to shock us; and anger and revenge are, in their proper limits, more desirable passions than are love and hope out of their proper limits; that is, they are all equally good, or all equally evil, just as they are let loose or restrained. A man who cuts another's throat out of love to his wife, commits the same wickedness as if he did it out of revenge. Extravagant joy for the Restoration (which was doubtless a great and extraordinary blessing) had well nigh cost England its religion and liberty; and afterwards the awakening fears of popery saved both. No nation has been more fleshed in blood than the Turks; principally, because the false hopes of Mahomet's lascivious paradise animated them in their butcheries.
The only way therefore of dealing with mankind, is to deal with their passions; and the founders of all states, and of all religions, have ever done so: The first elements, or knowledge of politicks, is the knowledge of the passions; and the art of governing, is chiefly the art of applying to the passions. When the publick passions (by which I mean every man's particular warmth and concern about publick transactions and events) are well regulated and honestly employed, this is called government, or the art of governing; and when they are knavishly raised and ill employed, it is called faction, which is the gratifying of private passion by publick means.
And because passion and opinion are so nearly related, and have such force upon each other, arbitrary courts and crafty churchmen have ever endeavoured to force, or frighten, or deceive the people into an uniformity of thoughts, especially of religious thoughts. A thing tyrannical and impossible! And yet a whole people do often, through ignorance or fear, seem of one mind; and but seem: For, if they come to explain, they would find their ideas differ widely, though their words agree. Whereas in a well-governed free state, diversity of speculations is so far from clogging the publick good, that it evidently promotes the same; all men being equally engaged in the defence of that, by which all men are indifferently protected. So that to attempt to reduce all men to one standard of thinking, is absurd in philosophy, impious in religion, and faction in the state. And though the mortifying of the appetites be a very plausible phrase, and, in a restrained sense, a laudable thing; yet he who recommends it to you does often mean nothing but this, Make your passions tame, that I may ride them.
There is scarce any one of the passions but what is truly laudable when it centers in the publick, and makes that its object. Ambition, avarice, revenge, are all so many virtues, when they aim at the general welfare. I know that it is exceeding hard and rare, for any man to separate his passions from his own person and interest; but it is certain that there have been such men. Brutus, Cato, Regulus, Timoleon, Dion, and Epaminondas, were such, as were many more ancient Greeks and Romans; and, I hope, England has still some such. And though, in pursuing publick views, men regard themselves and their own advantages; yet if they regard the publick more, or their own in subserviency to the publick, they may justly be esteemed virtuous and good.
No man can be too ambitious of the glory and security of his country, nor too angry at its misfortunes and ill usage; nor too revengeful against those that abuse and betray it; nor too avaricious to enrich it, provided that in doing it he violates not the rights of others.
Tacitus giving the character of the emperor Galba, who doubtless was an honest man, and had many virtues, after saying that he coveted no man's money, and was sparing of his own, adds, that he was solicitous to save publick money: Pecuniae alienae non appetens, suae parcus, publicae avarus; which publick avarice in him was a publick virtue, and cost him his life; he was not suffered to reign, because would not lavish away the publick money in bribes; Milites a se eligi, non emi. So dangerous, and even fatal, was personal virtue in that corrupt state; and so hard and impossible is it, in any state, to stay the progress of corruption! Galba would have reformed the Roman state: But the vices of his predecessors, and long use, made it impracticable; and he lost his life in the attempt. The passions of men were detached from the commonwealth, and placed upon their own personal security or gain; and they had no sense of the publick, and as little knowledge of its affairs: For that great people, and almost the whole world had been long the sole property of a single man, who took counsel only of his lust,
G. I am, &c.