Consciousness is the first and most essential attribute of the mind.To other animals, appetite continues to be the sole motive to action; and the animal in every moment of time proceeds on the motive then present.But to man, the repeated experience of gratification and crosses, like the detail of particulars in any other, is matter of generalization; he collects from thence the predicaments of good and evil, and is affected towards any particular object according as he has referred it to the one or the other.In unfolding his views, he has important remarks on the purposes served by abstraction." The abstract form of an operation is a physical law, and its application the constituent of physical science.The abstract form and expression of what is excellent or good is a moral law and principle of moral science." But " to whatever object we incline, or however we may have classed individual things in our conception of what is good or evil, it is proper to remember in this place that every effort of the mind is also individual and particular, relating to an object in some particular and individual situation." There is a hint here of a distinction between governing principles in their individual exercise and in their abstract form fashioned by the logical understanding, which might have cleared up a vast amount of confused discussion, had he carried it out.
He adds: " The more general character {260} of man's inclinations or active dispositions is not a blind propensity to the use of means, but instinctive intimation of an end for the attainment of which he is left to discover and to choose by his own observations and experience the means which may prove most effectual." He starts questions which had been discussed by Aristotle, but which had been lost sight of by modern moralists, as to the ends by which man is swayed, and the importance in ethics of considering means and end, and for this gets an occasional commendation from Sir W.Hamilton.Believing in the progression of man, he would set before him no meaner end than the attainment of perfection, and places in this the principle of moral approbation, and for this he receives the commendation of M.
Cousin." We find in his method the wisdom and circumspection of the Scottish school, with something more masculine and decisive in its results.The principle of <perfection> is a new one, at once more rational and comprehensive than benevolence and sympathy, and which, in our view, places Ferguson as a moralist above all his predecessors." He thinks that he embraces all moral systems in his own, admitting, with Hobbes and Hume' the power of self-interest or utility, Hutcheson's benevolence and Smith's sympathy,-all helping progression, and tending towards perfection.All this sounds very lofty, and contains important truth, as we should all aim at our own perfection and that of the race, but leaves the question unsettled, what is this perfection to be, -- a perfection in felicity, as the final end, or a perfection in moral good: and what is the nature and criterion of moral good?
Ferguson's style and manner are not so subdued as those of the Scottish metaphysicians who preceded him.He has more of a leaping mode of composition, as if he had an audience before him, and is at times eloquent or magniloquent.I have an idea that, as Dugald Stewart drew his philosophy mainly from Reid, so he got his taste for social studies from Ferguson, who may also have helped to give him a livelier style, -- the academic dignity, however, being entirely Stewart's own.
In 1785, he resigned his professorial labors.He passed the remainder of his life in retirement, residing in various places, and living till 22d June, 1816.The following pen-and-ink sketch of the old man by Lord Cockburn, in the "Memorials {261} of his Time," brings him vividly before us:
"His hair was silky and white; his eyes animated and light-blue; his cheeks sprinkled with broken red, like autumnal apples, but fresh and healthy; his lips thin, and the under one curled.A severe paralytic attack had reduced his animal vitality, though it left no external appearance, and he required considerable artificial heat.His raiment, therefore, consisted of half-boots, lined with fur cloth breeches; a long cloth waistcoat, with capacious pockets a single-breasted coat; a cloth greatcoat, also lined with fur; and a felt hat, commonly tied by a ribbon below the chin.His boots were black, but, with this exception, the whole coverings, including the hat, were of a quaker-gray color, or of a whitish-brown; and he generally wore the furred greatcoat even within doors.When he walked forth, he used a tall staff, which he commonly held at arm's-length out towards the right side; and his two coats, each buttoned by only the upper button, flowed open below, and exposed the whole of his curious and venerable figure.His gait and air were noble; his gesture slow; his look full of dignity and composed fire.He looked like a philosopher from Lapland." Inever heard of his dining out except at his relation, Joseph Black's, where his son, Sir Adam (the friend of Scott), used to say "it was delightful to see the two rioting over a boiled turnip.Domestically, he was kind, but anxious and peppery." "He always locked the door of his study when he left it, and took the key in his pocket , and no housemaid got in till the accumulation of dust and rubbish made it impossible to put the evil day off any longer, and then woe on the family."
