One remark may be proper in this place. If the remedies here proposed tend to a total extirpation of the infirmities of our nature, then, though we should not be able to promise them an early or complete success, we may probably find them of some utility. They may contribute to prolong our vigour, if not to immortalize it, and, which is of more consequence, to make us live while we live. Every time the mind is invaded with anguish and gloom, the frame becomes disordered. Every time langour and indifference creep upon us, our functions fall into decay. In proportion as we cultivate fortitude and equanimity, our circulations will be cheerful. In proportion as we cultivate a kind and benevolent propensity, we may be secure of finding something to interest and engage us.
Medicine may reasonably be stated to consist of two branches, animal and intellectual. The latter of these has been infinitely too much neglected.
It cannot be employed to the purposes of a profession; or, where it has been incidentally so employed, it has been artificially and indirectly, not in an open and avowed manner. "Herein the patient must minister to himself." It would no doubt be of extreme moment to us to be thoroughly acquainted with the power of motives, perseverance, and what is called resolution, in this respect.
The sum of the arguments which have been here offered, amounts to a species of presumption, that the term of human life may be prolonged, and that by the immediate operation of intellect, beyond any limits which we are able to assign. It would be idle to talk of the absolute immortality of man. Eternity and immortality are phrases to which it is impossible for us to annex any distinct ideas, and the more we attempt to explain them, the more we shall find ourselves involved in contradiction.
To apply these remarks to the subject of population. One tendency of a cultivated and virtuous mind is to diminish our eagerness for the gratifications of the senses. They please at present by their novelty, that is, because we know not how to estimate them. They decay in the decline of life, indirectly because the system refuses them, but directly and principally because they no longer excite the ardent of the mind. The gratifications of sense please at present by their imposture. We soon learn to despise the mere animal function, which, apart from the delusions of intellect, would be nearly the same in all cases; and to value it only as it happens to be relieved by personal charms or mental excellence.
The men therefore whom we are supposing to exist, when the earth shall refuse itself to a more extended population, will probably cease to propagate.
The whole will be a people of men, and not of children. Generation will not succeed generation, nor truth have, in a certain degree, to recommence her career every thirty years. Other improvements may be expected to keep pace with those of health and longevity. There will be no war, no crimes, no administration of justice, as it is called, and no government. Beside this, there will be neither disease, anguish, melancholy, nor resentment.
Every man will seek, with ineffable ardour, the good of all. Mind will be active and eager, yet never disappointed. Men will see the progressive advancement of virtue and good, and feel that, if things occasionally happen contrary to their hopes, the miscarriage itself was a necessary part of that progress. They will know that they are members of the chain, that each has his several utility, and they will not feel indifferent to that utility. They will be eager to enquire into the good that already exists, the means by which it was produced, and the greater good that is yet in store. They will never want motives for exertion; for that benefit which a man thoroughly understands and earnestly loves, he cannot refrain from endeavouring to promote.
Before we dismiss this subject it is proper once again to remind the reader, that the substance of this appendix is given only as matter of probable conjecture, and that the leading argument of this division of the work is altogether independent of its truth or falsehood.