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CHAPTER III.: PROCRASTINATOR’S ARGUMENT ( ad socordiam. ) - Jeremy Bentham, The Works of Jeremy Bentham, vol. 2 [1843]

Edition used:

The Works of Jeremy Bentham, published under the Superintendence of his Executor, John Bowring (Edinburgh: William Tait, 1838-1843). 11 vols. Vol. 2.

Part of: The Works of Jeremy Bentham, 11 vols.

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CHAPTER III.

PROCRASTINATOR’S ARGUMENT (ad socordiam.)

“Wait a little, this is not the time.”

Exposition.—To the instrument of deception here brought to view, the expressions that may be given are various to an indefinite degree; but in its nature and conception nothing can be more simple.

To this head belongs every form of words by which, speaking of a proposed measure of relief, an intimation is given, that the time, whatever it be, at which the proposal is made, is too early for the purpose; and given without any proof being offered of the truth of such intimation,—such as, for instance, the want of requisite information, or the convenience of some preparatory measure.

Exposure.—This is the sort of argument or observation which we so often see employed by those who, being in wish and endeavour hostile to a measure, are afraid or ashamed of being seen to be so. They pretend, perhaps, to approve of the measure—they only differ as to the proper time of bringing it forward; but it may be matter of question whether, in any one instance, this observation has been applied to a measure by a man whose wish it was not, that it should remain excluded for ever.

It is in legislation the same sort of quirk, which in judicial procedure is called a plea in abatement. It has the same object, being never employed but on the side of a dishonest defendant, whose hope it is to obtain ultimate impunity and triumph by overwhelming his injured adversary with despair, impoverishment, and lassitude.

A serious refutation would be ill bestowed upon so frivolous a pretence. The objection exists in the will, not in the judgment, of the objector. “Is it lawful to do good on the sabbath day?” was the question put by Jesus to the official hypocrites. Which is the properest day to do good?—which is the properest day to remove a nuisance? Answer: The very first day that a man can be found to propose the removal of it; and whosoever opposes the removal of it on that day, will, if he dare, oppose the removal on every other.

The doubts and fears of the parliamentary procrastinator are the conscientious scruples of his prototype the Pharisece; and neither the answer nor the example of Jesus has succeeded in removing these scruples. To him, whatsoever is too soon to-day, be assured that to-morrow, if not too soon, it will be too late.

True it is, that, the measure being a measure of reform or improvement, an observation to this effect may be brought forward by a friend to the measure: and in this case, it is not an instrument of deception, but an expedient of unhappily necessary prudence.

Whatsoever it may be some centuries hence, hitherto the fault of the people has been, not groundless clamour against imaginary grievances, but insensibility to real ones,—insensibility, not to the effect—the evil itself, for that, if it were possible, far from being a fault, would be a happiness,—but to the cause—to the system or course of misrule which is the cause of it.

What, therefore, may but too easily be—what hitherto ever has been—the fact, and that throughout a vast proportion of the field of legislation, is, that in regard to the grievances complained of, the time for bringing forward a measure of effectual relief is not yet come. Why? Because, though groaning under the effect, the people, by the artifice and hypocrisy of their oppressors having been prevented from entertaining any tolerably adequate conception of the cause, would at that time regard either with indifference or with suspicion the healing hand that should come forward with the only true and effectual remedy. Thus it is, for example, with that Pandora’s box of grievances and misery, the contents of which are composed of the evils opposite to the ends of justice.