2000 word essay on military respect and disrespect
Free Essays on 2000 Word Essay On Respect through
It will possibly be censured as a great piece of vanity or insolence in me, to pretend to instruct this our knowing age; it amounting to little less, when I own, that I publish this Essay with hopes it may be useful to others. But if it may be permitted to speak freely of those, who with a feigned modesty condemn as useless, what they themselves write, methinks it savours much more of vanity or insolence, to publish a book for any other end; and he fails very much of that respect he owes the public, who prints, and consequently expects men should read that, wherein he intends not they should meet with any thing of use to themselves or others: and should nothing else be found allowable in this treatise, yet my design will not cease to be so; and the goodness of my intention ought to be some excuse for the worthlessness of my present. It is that chiefly which secures me from the fear of censure, which I expect not to escape more than better writers. Men’s principles, notions, and relishes are so different, that it is hard to find a book which pleases or displeases all men. I acknowledge the age we live in is not the least knowing, and therefore not the most easy to be satisfied. If I have not the good luck to please, yet nobody ought to be offended with me. I plainly tell all my readers, except half a dozen, this treatise was not at first intended for them; and therefore they need not be at the trouble to be of that number. But yet if any one thinks fit to be angry, and rail at it, he may do it securely: for I shall find some better way of spending my time, than in such kind of conversation. I shall always have the satisfaction to have aimed sincerely at truth and usefulness, though in one of the meanest ways. The commonwealth of learning is not at this time without master-builders, whose mighty designs in advancing the sciences, will leave lasting monuments to the admiration of posterity; but every one must not hope to be a Boyle, or a Sydenham; and in an age that produces such masters, as the great — Huygenius, and the incomparable Mr. Newton, with some others of that strain; it is ambition enough to be employed as an under-labourer in clearing the ground a little, and removing some of the rubbish that lies in the way to knowledge; which certainly had been very much more advanced in the world, if the endeavours of ingenious and industrious men had not been much cumbered with the learned but frivolous use of uncouth, affected, or unintelligible terms, introduced into the sciences, and there made an art of, to that degree, that philosophy, which is nothing but the true knowledge of things, was thought unfit, or uncapable to be brought into well-bred company, and polite conversation. Vague and insignificant forms of speech, and abuse of language, have so long passed for mysteries of science; and hard and misapplied words, with little or no meaning, have, by prescription, such a right to be mistaken for deep learning, and height of speculation, that it will not be easy to persuade, either those who speak, or those who hear them, that they are but the covers of ignorance, and hindrance of true knowledge. To break in upon the sanctuary of vanity and ignorance, will be, I suppose, some service to human understanding: though so few are apt to think they deceive or are deceived in the use of words; or that the language of the sect they are of, has any faults in it which ought to be examined or corrected; that I hope I shall be pardoned, if I have in the third book dwelt long on this subject, and endeavoured to make it so plain, that neither the inveterateness of the mischief, nor the prevalence of the fashion, shall be any excuse for those, who will not take care about the meaning of their own words, and will not suffer the significancy of their expressions to be inquired into.
500 word essay on respect – Essay Writer
§ 71. To conclude this inquiry into human liberty, which as it stood before, I myself from the beginning fearing, and a very judicious friend of mine, since the publication, suspecting to have some mistake in it, though he could not particularly show it me, I was put upon a stricter review of this chapter. Wherein lighting upon a very easy and scarce observable slip I had made, in putting one seemingly indifferent word for another, that discovery opened to me this present view, which here, in this second edition, I submit to the learned world, and which in short is this: “Liberty is a power to act or not to act, according as the mind directs.” A power to direct the operative faculties to motion or rest in particular instances, is that which we call the will. That which, in the train of our voluntary actions, determines the will to any change of operation, is some present uneasiness; which is, or at least is always accompanied with, that of desire. Desire is always moved by evil, to fly it: because a total freedom from pain always makes a necessary part of our happiness: but every good, nay every greater good, does not constantly move desire, because it may not make, or may not be taken to make any necessary part of our happiness. For all that we desire, is only to be happy. But though this general desire of happiness operates constantly and invariably, yet the satisfaction of any particular desire can be suspended from determining the will to any subservient action, till we have maturely examined, whether the particular apparent good, which we then desire, makes a part of our real happiness, or be consistent or inconsistent with it. The result of our judgment upon that examination is what ultimately determines the man, who could not be free if his will were determined by any thing but his own desire, guided by his own judgment. I know that liberty by some is placed in an indifferency of the man, antecedent to the determination of his will. I wish they, who lay so much stress on such an antecedent indifferency, as they call it, had told us plainly, whether this supposed indifferency be antecedent to the thought and judgment of the understanding, as well as to the decree of the will. For it is pretty hard to state it between them; i. e. immediately after the judgment of the understanding, and before the determination of the will, because the determination of the will immediately follows the judgment of the understanding: and to place liberty in an indifferency, antecedent to the thought and judgment of the understanding, seems to me to place liberty in a state of darkness, wherein we can neither see nor say any thing of it; at least it places it in a subject incapable of it, no agent being allowed capable of liberty, but in consequence of thought and judgment. I am not nice about phrases, and therefore consent to say, with those that love to speak so, that liberty is placed in indifferency; but it is an indifferency which remains after the judgment of the understanding; yea, even after the determination of the will: and that is an indifferency not of the man, (for after he has once judged which is best, viz. to do, or forbear, he is no longer indifferent) but an indifferency of the operative powers of the man, which remaining equally able to operate, or to forbear operating after, as before the decree of the will, are in a state, which, if one pleases, may be called indifferency; and as far as this indifferency reaches, a man is free, and no farther; v. g. I have the ability to move my hand, or to let it rest; that operative power is indifferent to move, or not to move my hand; I am then in that respect perfectly free. My will determines that operative power to rest; I am yet free; because the indifferency of that my operative power to act, or not to act, still remains; the power of moving my hand is not at all impaired by the determination of my will, which at present orders rest; the indifferency of that power to act, or not to act, is just as it was before, as will appear, if the will puts it to the trial, by ordering the contrary. But if during the rest of my hand, it be seized by a sudden palsy, the indifferency of that operative power is gone, and with it my liberty; I have no longer freedom in that respect, but am under a necessity of letting my hand rest. On the other side, if my hand be put into motion by a convulsion, the indifferency of that operative faculty is taken away by that motion, and my liberty in that case is lost; for I am under a necessity of having my hand move. I have added this, to show in what sort of indifferency liberty seems to me to consist, and not in any other, real or imaginary.