(p. 26) T.234.
21. (p. 28) R. H. Hurlbutt, ‘David Hume and Scientific Theism’, Journal of the History of Ideas, 17,1956, pp. 486-97.
22. (p. 30) T.319.
TEXTUAL NOTE
THE present text is based on Hume’s manuscript, with some modernization. In most instances where Hume uses an initial capital for a substantive, this text employs lower case; but there are exceptions, such as ‘God’. Abbreviated forms such as ‘tho’ and ‘convey’d’ have been expanded: ‘though’, ‘conveyed’. Spelling has been modernized; but for the most part Hume’s punctuation is retained, since changes might affect the meaning.
Hume’s own notes are signalled in the text by asterisks, and appear at the foot of the page. Editorial notes are signalled by superscript numerals, and are together after the text.
I am grateful to the Council of the Royal Society of Edinburgh for permission to use the manuscript, and to the staff of the National Library of Scotland for their help, and for making photocopies of the manuscript and of the so-called Second Edition, London, 1779.
DIALOGUES CONCERNING NATURAL RELIGION
PAMPHILUS TO HERMIPPUS
IT has been remarked, my Hermippus, that, though the ancient philosophers conveyed most of their instruction in the form of dialogue, this method of composition has been little practised in later ages, and has seldom succeeded in the hands of those, who have attempted it. Accurate and regular argument, indeed, such as is now expected of philosophical inquirers, naturally throws a man into the methodical and didactic manner; where he can immediately, without preparation, explain the point, at which he aims; and thence proceed, without interruption, to deduce the proofs, on which it is established. To deliver a SYSTEM in conversation scarcely appears natural; and while the dialogue-writer desires, by departing from the direct style of composition, to give a freer air to his performance, and avoid the appearance of author and reader, he is apt to run into a worse inconvenience, and convey the image of pedagogue and pupil. Or if he carries on the dispute in the natural spirit of good-company, by throwing in a variety of topics, and preserving a proper balance among the speakers; he often loses so much time in preparations and transitions, that the reader will scarcely think himself compensated, by all the graces of dialogue, for the order, brevity, and precision, which are sacrificed to them.
There are some subjects, however, to which dialogue writing is peculiarly adapted, and where it is still preferable to the direct and simple method of composition.
Any point of doctrine, which is so obvious, that it scarcely admits of dispute, but at the same time so important, that it cannot be too often inculcated, seems to require some such method of handling it; where the novelty of the manner may compensate the triteness of the subject, where the vivacity of conversation may enforce the precept, and where the variety of lights, presented by various personages and characters, may appear neither tedious nor redundant.
Any question of philosophy, on the other hand, which is so obscure and uncertain, that human reason can reach no fixed determination with regard to it; if it should be treated at all; seems to lead us naturally into the style of dialogue and conversation. Reasonable men may be allowed to differ, where no one can reasonably be positive: Opposite sentiments, even without any decision, afford an agreeable amusement: And if the subject be curious and interesting, the book carries us, in a manner, into company, and unites the two greatest and purest pleasures of human life, study and society.
Happily, these circumstances are all to be found in the subject of NATURAL RELIGION. What truth so obvious, so certain, as the being of a God, which the most ignorant ages have acknowledged, for which the most refined geniuses have ambitiously striven to produce new proofs and arguments? What truth so important as this, which is the ground of all our hopes, the surest foundation of morality, the firmest support of society, and the only principle, which ought never to be a moment absent from our thoughts and meditations? But in treating of this obvious and important truth; what obscure questions occur, concerning the nature of that divine being; his attributes, his decrees, his plan of providence? These have been always subjected to the disputations of men: Concerning these, human reason has not reached any certain determination: But these are topics so interesting, that we cannot restrain our restless inquiry with regard to them; though nothing but doubt, uncertainty, and contradiction have, as yet, been the result of our most accurate researches.
This I had lately occasion to observe, while I passed, as usual, part of the summer season with CLEANTHES, and was present at those conversations of his with PHILO and DEMEA, of which I gave you lately some imperfect account. Your curiosity, you then told me, was so excited, that I must of necessity enter into a more exact detail of their reasonings, and display those various systems, which they advanced with regard to so delicate a subject as that of natural religion. The remarkable contrast in their characters still further raised your expectations; while you opposed the accurate philosophical turn of Cleanthes to the careless scepticism of Philo, or compared either of their dispositions with the rigid inflexible orthodoxy of Demea. My youth rendered me a mere auditor of their disputes; and that curiosity, natural to the early season of life, has so deeply imprinted in my memory the whole chain and connection of their arguments, that, I hope, I shall not omit or confound any considerable part of them in the recital.
PART I
AFTER I joined the company, whom I found sitting in Cleanthes’ library, Demea paid Cleanthes some compliments, on the great care, which he took of my education, and on his unwearied perseverance and constancy in all his friendships. The father of Pamphilus, said he, was your intimate friend: The son is your pupil, and may indeed be regarded as your adopted son; were we to judge by the pains which you bestow in conveying to him every useful branch of literature and science. You are no more wanting, I am persuaded, in prudence than in industry. I shall, therefore, communicate to you a maxim which I have observed with regard to my own children, that I may learn how far it agrees with your practice. The method I follow in their education is founded on the saying of an ancient, That students of philosophy ought first to learn logics, then ethics, next physics, last of all the nature of the gods.* This science of natural theology, according to him, being the most profound and abstruse of any, required the maturest judgement in its students; and none but a mind, enriched with all the other sciences can safely be entrusted with it.
Are you so late, says Philo, in teaching your children the principles of religion? Is there no danger of their neglecting or rejecting altogether those opinions, of which they have heard so little, during the whole course of their education? It is only as a science, replied Demea, subjected to human reasoning and disputation, that I postpone the study of natural theology. To season their minds with early piety is my chief care; and by continual precept and instruction and I hope too, by example, I imprint deeply on their tender minds an habitual reverence for all the principles of religion. While they pass through every other science, I still remark the uncertainty of each part; the eternal disputations of men, the obscurity of all philosophy, and the strange, ridiculous conclusions, which some of the greatest geniuses have derived from the principles of mere human reason. Having thus tamed their minds to a proper submission and self-diffidence, I have no longer any scruple of opening to them the greatest mysteries of religion, nor apprehend any danger from that assuming arrogance of philosophy, which may lead them to reject the most established doctrines and opinions.
Your precaution, says Philo, of seasoning your children’s minds early with piety, is certainly very reasonable; and no more than is requisite, in this profane and irreligious age. But what I chiefly admire in your plan of education is your method of drawing advantage from the very principles of philosophy and learning, which, by inspiring pride and self-sufficiency, have commonly, in all ages, been found so destructive to the principles of religion. The vulgar, indeed, we may remark, who are unacquainted with science and profound inquiry, observing the endless disputes of the learned, have commonly a thorough contempt for philosophy; and rivet themselves the faster, by that means, in the great points of theology, which have been taught them.
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