Front Page Titles (by Subject) NO. 47. SATURDAY, OCTOBER 7, 1721. Of the Frailty and Uncertainty of human Judgment. (Gordon) - Cato's Letters, vol. 2 June 24, 1721 to March 3, 1722 (LF ed.)
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NO. 47. SATURDAY, OCTOBER 7, 1721. Of the Frailty and Uncertainty of human Judgment. (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. 47. SATURDAY, OCTOBER 7, 1721. Of the Frailty and Uncertainty of human Judgment. (Gordon)
Human judgment is the best and surest guide that we have to follow, in affairs that are human; and even in spirituals, where the immediate word of God interposes not. But it is so liable to be corrupted and weighed down by the biases that passion, delusion, and interest hang upon it, that we ought never to trust, without caution and examination, either to our own or that of others.
Men are hardly ever brought to think themselves deceived in contending for points of interest or pleasure. But as it is rare that one man's pursuits do not cross and interfere with the pursuits of others, and as every man contends for the reasonableness of his own; though it must be in the nature of things, that they may be both in the wrong, and only one can be in the right: Hence it proceeds that men, who are so naturally alike, become morally so unlike, that sometimes there is more resemblance between a man and a wolf, than between one man and another; and that one and the same man is not one and the same man in two different stations.
The difference therefore between one man's judgment and another's, arises not so much from the natural difference between them; though that too, the structure of their organs being different, may beget different sentiments; as from the difference of their education, their situation and views, and other external causes.
Men, who in private life were just, modest, and good, have been observed, upon their elevation into high places, to have left all their virtuous and beneficent qualities behind them, and to have acted afterwards upon a new spirit, of arrogance, injustice, and oppression. And yet, perhaps, their latter actions had as much the sanction of their own judgment as their first.
England could not boast of a greater patriot than the great Earl of Strafford, while he was yet a private commoner. No man exposed better, or more zealously, the encroachments and oppressions practised by the court upon the kingdom, or contended more loudly for a redress of grievances: But he was no sooner got into the court, but he began openly to counter-act the whole course of his past life: He devised new ways of terror and oppression, heightened all those grievances of which he had complained; and, as the excellent Lord Falkland said of him in the House of Commons, the oppressions which he committed were “so various, so many, and so mighty, as were never committed by any governor in any government since Verres left Sicily.” But though the two great parts of his life, were thus prodigiously inconsistent, I do not remember that he ever condemned the worst, though he suffered for it, or recanted the best. It is probable, that his judgment in both cases approved his conduct.
Nor is the judgment of men varied by great and considerable causes only; to the disgrace of our reason we must own, that little ones do it as effectually. A wise man ruffled by an accident, or heated by liquor, shall talk and act like a madman or a fool; as a madman, with a little soothing and management, shall talk like a wise man: And there are instances of very able men, who, having done great service to their prince and country, have undone it all from motives that are shameful to mention. Perhaps they missed a smile from him, when they expected one; or met with a satirical jest, when they expected none: and thus, piqued by a little real mirth or fancied neglect, they have run into all the excesses of disloyalty and rebellion, and either ruined their country, or themselves and their families in attempting it. Others, misled by a gracious nod, or a squeeze by the hand, or a few fair promises no better than either, have, by running all the contrary lengths of complaisance and subserviency, done as much mischief to their country, without intending it any, and perhaps thinking that they did it none. There are examples of the same men practising both these extremes.
So mechanical a thing is human judgment! So easily is the human machine disconcerted and put out of its tone! And the mind subsisting in it, and acting by it, is calm or ruffled as its vehicle is so. But though the various accidents and disorders happen ing to the body, are the certain causes of disorders and irregular operations in the mind; yet causes that are internal affect it still more; I mean the stimulations of ambition, revenge, lust, and avarice. These are the great causes of the several irregular and vicious pursuits of men.
Neither is it to be expected, that men disagreeing in interest, will ever agree in judgment. Wrong, with advantages attending it, will be turned into right, falsehood into truth; and, as often as reason is against a man, a man will be against reason: And both truth and right, when they thwart the interests and passions of men, will be used like enemies, and called names.
It is remarkable that men, when they differ in any thing considerable, or which they think considerable, will be apt to differ in almost every thing else. Their differences beget contradiction, contradiction begets heat, heat quickly rises into resentment, rage, and ill-will. Thus they differ in affections, as they differ in judgment; and the contention, which began in pride, ends in anger.
The acquiescing sincerely in the judgment of another, without the concurrence of our own, and without any advantage, real or fancied, moving us to such acquiescence, is a compliment which I do not know that one man ever paid to another: An unanswerable argument, why no man should be provoked at those whom he cannot convince; since they, having reasons, or thinking that they have reasons, on the contrary side, as strong as his, or stronger, have as much cause to be provoked with him for not acquiescing in theirs. Yet there are but few debates of consequence in this world, where the arguments are not seconded by wrath, and often supplied by it.
But this is not the way of dealing with men; nor is there any other way of persuading them into your judgment, but by shewing it their interest. Their minds are so corrupted by their appetites, that, generally speaking, their judgment is nothing but their interest in theory; and their interest is their judgment reduced into practice. This will account for the contradictory parts which men play, and the contrary parties that they occasionally choose. This serves them with reasons for the unreasonable things that they do, turns roguery into honesty, madness into merit.
In truth, whenever men leave their own judgment for the judgment of others, as they sometimes do, they either do it for gain, or glory, or pleasure, or for the avoiding of shame, or some such cause; all which motives are interest, as is every thing else that they do for their own sakes. Thus honesty is often only the fear of infamy, and honour the appetite of applause: Thus men rush into danger and death, to gratify love or anger, or to acquire fame: And thus they are faithful to their word and engagement, to avoid the reproach of treachery.
Men are so apt to link their approbation to their profit and pleasure, that their interest, though ever so vile, absurd, and unjustifiable, becomes really their judgment. I do not think that human art and imagination could have invented tenets more false and abominable, more chimerical or mischievous, than are those of the infallibility of the Pope, and the irresistibleness of tyrants; that is, that one man, living in the hourly practice of error, or vice, or folly, and often of them all, shall judge for the whole earth, and do what God has not done; that is, fashion the minds of all the human race like his own, and make them his sacrifices, where he cannot make them his slaves: And that another man shall have a divine right to represent God and govern man, by acting against God and destroying man.
These are such monstrous absurdities, such terrible, ridiculous, and inhuman inventions, as could arise from nothing but pride and avarice on one side, and fear and flattery on the other; and could be defended by nothing but the most brutish force, or the most abandoned impudence. Yet we have seen these monstrous absurdities defended, and God Almighty declared their defender; even him, who is the God of mercy and truth, made, blasphemously, the author of cruelty and lies.
In this light do these things appear to one who considers them without embarking in them, and receiving any advantage from them. But those who gain or subsist by them, see them in a different light: I doubt not but their judgment, as they call it, does actually blend with their interest, or for the most part does; and therefore they are really in earnest in maintaining it. Folly, falsehood, and villainy, are no longer called by their own names, nor thought to deserve them, by those that reap advantages from them. Even those, who have practised the greatest of all evils, even that of destroying God's people, have thought that in doing it they did God good service. Our blessed Saviour foretold it; and his words have been fulfilling ever since, and perhaps will be till he return.
Oliver Cromwell fought God in all his Oppressions; and though I am sure that he was an usurper, I am not sure that he was a hypocrite, at least all along; though it is most probable that he was one at first. But he had so long personated a saint, that he seems at last to have thought himself one; and when he saw his latter end approaching, he was so far from shewing any compunction for the part which he had acted, that he, on the contrary, boasted that he had been the cause of much good to this nation; and added such ejaculations and prayers, as shewed that he possessed his mind in peace, and was not without confidence in God.
The emperor of Morocco, than whom a more inhuman butcher never lived, makes God the author of all his barbarities; and when he murders a slave (as he does every day some) out of wantonness or wrath, he lifts up his eyes and says, “Tis God that does it": No man talks more of God and religion, and he certainly thinks himself a most religious man.
Let all this serve to shew, how little men's judgment is to be trusted when interest follows it, and is probably both the cause and the effect. Let it abate our confidence in particular men, who may make our trust in them the means of their misleading us: Let us learn to believe no man the more, for that he believes himself; since men are as obstinate in error, especially in gainful error, as they are in truth; and more so, where truth is not gainful: And lastly, let us swallow no man's judgments, without judging of it and him; and yield up our reason to no man's authority, nor our interest to any man's direction, any farther than prudence or necessity obliges us. Let us remember what the world has ever got by implicit faith of any kind whatsoever.
G. I am, &c.