4

4. _Private vices, public benefits_. Mandeville ventures to compare
society to a bowl of punch. Avarice is the souring, and prodigality the
sweetening of it. The water is the ignorance and folly of the insipid
multitude, while honour and the noble qualities of man represent the
brandy. To each of these ingredients we may object in turn, but
experience teaches that, when judiciously mixed, they make an excellent
liquor. It is not the good, but the evil qualities of men, that lead to
worldly greatness. Without luxury we should have no trade. This
doctrine is illustrated at great length, and has been better remembered
than anything else in the book; but it may be dismissed with two
remarks. (1) It embodies an error in political economy, namely, that it
is spending and not saving that gives employment to the poor. If
Mandeville"s aim had been less critical, and had he been less delighted
with his famous paradox, we may infer from the acuteness of his
reasoning on the subject, that he would have anticipated the true
doctrine of political economy, as he saw through the fallacy of the
mercantile theory. (2) He employs the term, luxury, with great
latitude, as including whatever is not a bare necessary of existence.
According to the fashionable doctrine of his day, all luxury was called
an evil and a vice; and in this sense, doubtless, vice is essential to
the existence of a great nation.


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It has often been alleged, however, that the lower mortality among

abstainers was due solely to a more conservative habit of living, and
that this class is largely composed of people in favorable or preferred
occupations, such as clergymen and teachers
It has often been alleged, however, that the lower mortality among
abstainers was due solely to a more conservative habit of living, and
that this class is largely composed of people in favorable or preferred
occupations, such as clergymen and teachers.


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Book Seventh has, two Parts

Book Seventh has, two Parts. Part first discusses the grades of moral
strength and moral weakness. Part second is a short dissertation on
Pleasure, superseded by the superior handling of the subject in the
Tenth Book.


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HOW WE INTROSPECT

HOW WE INTROSPECT.--Introspection is something of an art; it has to be
learned. Some master it easily, some with more difficulty, and some, it
is to be feared, never become skilled in its use. In order to introspect
one must catch himself unawares, so to speak, in the very act of
thinking, remembering, deciding, loving, hating, and all the rest. These
fleeting phases of consciousness are ever on the wing; they never pause
in their restless flight and we must catch them as they go. This is not
so easy as it appears; for the moment we turn to look in upon the mind,
that moment consciousness changes. The thing we meant to examine is
gone, and something else has taken its place. All that is left us then
is to view the mental object while it is still fresh in the memory, or
to catch it again when it returns.


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An ideal course of conduct implies a constant readiness, after all has

been done which can be done, to renounce one"s feverish desires and
accept whatever higher powers decree, even if it be death
An ideal course of conduct implies a constant readiness, after all has
been done which can be done, to renounce one"s feverish desires and
accept whatever higher powers decree, even if it be death. This is one
of the supreme aims of every great philosophy or religion. Job (13:15)
said, 'Though He slay me, yet will I put my trust in Him,' and Christ
exclaimed, 'If it be possible let this cup pass from me; nevertheless,
not as I will, but as Thou wilt.'


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