In general, we may observe, that the distinction of voluntary or
involuntary was little regarded by the ancients in their moral
reasonings; where they frequently treated the question as very
doubtful, WHETHER VIRTUE COULD BE TAUGHT OR NOT [Vid. Plato in
Menone, Seneca de otio sap. cap. 31. So also Horace, Virtutem
doctrina paret, naturane donet, Epist. lib. I. ep. 18. Aeschines
Socraticus, Dial. I.]? They justly considered that cowardice,
meanness, levity, anxiety, impatience, folly, and many other
qualities of the mind, might appear ridiculous and deformed,
contemptible and odious, though independent of the will. Nor
could it be supposed, at all times, in every man's power to
attain every kind of mental more than of exterior beauty.
And here there occurs the FOURTH reflection which I purposed to
make, in suggesting the reason why modern philosophers have often
followed a course in their moral enquiries so different from that
of the ancients. In later times, philosophy of all kinds,
especially ethics, have been more closely united with theology
than ever they were observed to be among the heathens; and as
this latter science admits of no terms of composition, but bends
every branch of knowledge to its own purpose, without much regard
to the phenomena of nature, or to the unbiassed sentiments of the
mind, hence reasoning, and even language, have been warped from
their natural course, and distinctions have been endeavoured to
be established where the difference of the objects was, in a
manner, imperceptible.
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