The Online Library of Liberty

A project of Liberty Fund, Inc.

• To the Right Honourable Charles James Fox.
• Preface.
• Personal Nobility Or , Letters to a Young Noble Man
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• The Spirit of Despotism.
• Preface.
• Section I.: Introductory.
• Section II. Oriental Manners, and the Ideas Imbibed In Youth, Both In the West and East Indies, Favourable to the Spirit of Despotism.
• Section III. Certain Circumstances In Education Which Promote the Spirit of Despotism.
• Section IV. Corruption of Manners Has a Natural Tendency to Promote the Spirit of Despotism.
• Section V. An Abhorrence of Despotism and an Ardent Love of Liberty Perfectly Consistent With Order and Tranquillity; and the Natural Consequence of Well-informed Understandings and Benevolent Dispositions.
• Section VI. On the Venality of the Press Under the Influence of the Despotic Spirit, and Its Effects In Diffusing That Spirit.
• Section VII. The Fashionable Invectives Against Philosophy and Reason, a Proof of the Spirit of Despotism.
• Section VIII. Of Loyalty, and Certain Mistaken Ideas of It.
• Section IX. On Taking Advantage of Popular Commotions, Accidental Excesses, and Foreign Revolutions, to Extend Prerogative and Power, and Encroach On the Liberties of the People.
• Section X. When Human Life Is Held Cheap, It Is a Symptom of a Prevailing Spirit of Despotism.
• Section XI. Indifference of the Middle and Lower Classes of the People to Public Affairs, Highly Favourable to the Encroachments of the Tory Principle, and Therefore to the Spirit of Despotism.
• Section XII. The Despotic Spirit Is Inclined to Discourage Commerce, As Unfavourable to Its Purposes.
• Section XIII. The Spirit of Despotism Displaying Itself In Private Life, and Proceeding Thence to Avail Itself of the Church and the Military.
• Section XIV. The Despotic Spirit Inclined to Avail Itself of Spies, Informers, False Witnesses, Pretended Conspiracies, and Self-interested Associations Affecting Patriotism.
• Section XV. The Manners of Tory Courtiers, and of Those Who Ape Them, As People of Fashion, Inconsistent With Manliness, Truth, and Honesty; and Their Prevalence Injurious to a Free Constitution, and the Happiness of Human Nature.
• Section XVI. The Spirit of Truth, Liberty, and Virtue, Public As Well As Private, Chiefly to Be Found In the Middle Ranks of the People.
• Section XVII. On Debauching the Minds of the Rising Generation and a Whole People, By Giving Them Military Notions In a Frée and Commercial Country.
• Section XVII. Levity, Effeminacy, Ignorance, and Want of Principle In Private Life, Inimical to All Public Virtue, and Favourable to the Spirit of Despotism.
• Section XIX. Certain Passages In Dr. Brown’s “estimate” Which Deserve the Serious Consideration of All Who Would Oppose the Subversion of a Free Constitution By Corruption of Manners and Principles, and By Undue Influence.
• Section XX. On Several Subjects Suggested By Lord Melcombe’s Diary; Particularly the Practice of Bartering the Cure of Souls For the Corruption of Parliament.
• Section XXI. On Choosing Rich Men, Without Parts, Spirit, Or Liberality, As Representatives In the National Council.
• Section XXII. Of the Despotic Influence of Great Merchants Over Their Subalterns, of Customers Over Their Tradesmen, and Rich Trading Companies Over Their Various Dependents, In Compelling Them to Vote For Court Candidates For Seats In Parliment, Merely T
• Section XXIII. Of the Pageantry of Life; That It Originates In the Spirit of Despotism; and Contributes to It, Without Advancing Private Any More Than Public Felicity.
• Section XXIV. Insolence of the Higher Orders to the Middle Ranks and the Poor; With Their Affected Condescension, In Certain Circumstances, to the Lowest of the People.
• Section XXV. Of a Natural Aristocracy.
• Section XXVI. The Excessive Love of Distinction and Power Which Prevails Wherever the Spirit of Despotism Exists, Deadens Some of the Finest Feelings of the Heart, and Counteracts the Laws of Nature.
• Section XXVII. On the Opinion That the People Are Annihilated Or Absorbed In Parliament; That the Voice of the People Is No Where to Be Heard But In Parliament; and On Similar Doctrines, Tending to Depreciate the People.
• Section XXVIII. The Fashionable Contempt Thrown On Mr. Locke, and His Writings In Favour of Liberty; and On Other Authors and Books Espousing the Same Cause.
• Section XXIX. Of the Despotism of Influence; While the Forms of a Free Constitution Are Preserved.
• Section XXX. The Spirit of Despotism Delights In War Or Systematic Murder.
• Section XXXI. On the Idea That We Have Arrived At Perfection In Politics, Though All Other Sciences Are In a Progressive State.
• Section XXXII. On Political Ethics; Their Chief Object Is to Throw Power Into the Hands of the Worst Part of Mankind, and to Render Government an Institution Calculated to Enrich and Aggrandize a Few, At the Expense of the Liberty, Property, and Lives of
• Section XXXIII. On Trafficking With the Cure of Souls, (cura Animarum,) For the Purposes of Political, I. E. Moral, Corruption.
• Section XXXIV. Of Mr. Hume’s Idea, That Absolute Monarchy Is the Easiest Death, the True Euthanasia of the British Constitution.
• Section XXXV. The Permission of Lawyers By Profession, Aspiring to Honours In the Gift of the Crown, to Have the Greatest Influence In the Legislature, a Circumstance Unfavourable to Liberty.
• Section XXXVI. Poverty, When Not Extreme, Favourable to All Virtue, Public and Private, and Consequently to the Happiness of Human Nature; and Enormous Riches, Without Virtue, the General Bane.
• Section XXXVII. On the Natural Tendency of Making Judges and Crown Lawyers, Peers; of Translating Bishops and Annexing Preferments to Bishoprics, In, What Is Called Commendam.
• Section XXXVIII. That All Opposition to the Spirit of Despotism Should Be Conducted With the Most Scrupulous Regard to the Existing Laws, and to the Preservation of Public Peace and Good Order.
• Section XXXIX. The Christian Religion Favourable to Civil Liberty, and Likewise to Equality Rightly Understood.
• Section Xl. the Pride Which Produces the Spirit of Despotism Conspicuous Even On the Tombstone. It Might Be Treated With Total Neglect, If It Did Not Tend to the Oppression of the Poor, and to Bloodshed and Plunder.
• Section Xli.: Conclusion.
• Antipolemus; Or, the Plea of Reason, Religion, and Humanity, Against War. a Fragment; Translated From the Latin of Erasmus.
• Preface. By the Translator.
• Antipolemus; Or, the Plea of Reason, Religion, and Humanity, Against War.

LETTER XXI.

My Lord,

A witling, who intended to throw contempt upon logic, made an anagram of the word logica, and called it caligo. As it has been taught for centuries in the scholastic method, to raw boys just entered at the university, it might justly be called, the art of darkening and confusing the mind; but as I have advised you to make use of it, I think it capable of becoming a torch to illuminate your whole progress throughout the land of learning: but you must not dwell on it as an end. Use it, as, what it is, merely an instrument. Use it as you would a pair of spectacles, or a spying-glass, when you cannot see so clearly without it as with it. You have good eyes, and perhaps may not often want a magnifying glass; but it is good to keep one in your pocket.

There is little danger of too great an attention being paid to this study in the present age. The tide of fashion and prejudice runs strongly against it; and it is for this reason I have thought it necessary to urge your attention to it.

It is very true, that God has not made men merely animals, and left it to Aristotle to make them rational. Boys reason, illiterate men and women reason; and though they often reason wrong, yet, for the most part, they are capable of reasoning rightly, if they will but exert their natural abilities, unassisted by art and rule.

It has been said, that a man might as well learn the art of eating, drinking, walking, seeing, smelling, tasting, and the rest, as the art of reasoning; that the power of reasoning comes to a rational creature as naturally as the power of muscular motion: and in exerting muscular motion, who gives himself the trouble to learn the names of the muscles to be moved, and the sinews to be strained? There is great plausibility, and some truth, in all these objections to Logic. There are indeed sound objections, whenever Logic is taught as a principal object; not as a means, but as an end, or as absolutely necessary to the use of natural reason.

I recommend it only as an auxiliary, which, under proper management, may be highly useful. And though I have a sovereign contempt for the Logic of the schools, and the poor pedantry, which made a merely instrumental art the ultimate scope of study, and the business of life, yet I most confidently advise you to comprise it among your preparatory studies. You will not spend that time upon the tools, which is necessary to finish the work.

Of the five books which I mentioned, Wallis, Sanderson, Aldrich, Watts, and Duncan, you ask me the several characters. Wallis is clear, but diffuse and tedious. Sanderson is masterly in definition; and I wish you to read him with great attention. Aldrich's book is a little compendium, which may serve occasionally to refresh your memory, whenever you are desirous of reviving your logical knowledge. Watts's being in English, and rendered easy and popular, you may probably be induced to give it the most attentive perusal. Duncan's was used in some colleges in Oxford: but I know not why it should be preferred to the others.

Dr. Watts was of a most devout and religious disposition, and gave every thing he touched a religious tinge. This, I hope, will be no objection, in your mind, to his very ingenious book. It ought to be a recommendation of it to every good and pious man; though it must, at the same time, be allowed, that the divine has some times obtruded divinity, where it could not be introduced without some degree of violence. But good doctrine is not the less good because not delivered from a pulpit

There are many other treatises on Logic, beside those which I have mentioned, but they are scarcely worth your attention. They attempt to diversify, where diversification is not wanted, and to facilitate, where the difficulty is easily surmountable by common sagacity.

I am, &c.