328 ADVANCEMENT OF LEARNING 



could not so easily do. And upon this foundation rests 

 that excellent and universal use of rewards and punishments 

 in civil life. 14 For these are the supports of states, and sup 

 press all the other noxious affections by those two predomi 

 nant ones, fear and hope. And, as in civil government, one 

 faction frequently bridles and governs another; the case is 

 the same in the internal government of the mind. l5 



We come now to those things which are within our own 

 power, and work upon the mind, and affect and govern the 

 will and the appetite; whence they have great efficacy in 

 altering the manners. And here philosophers should dili 

 gently inquire into the powers and energy of custom, exer 

 cise, habit, education, example, imitation, emulation, com 

 pany, friendship, praise, reproof, exhortation, reputation, 

 laws, books, studies, etc. ; for these are the things which 

 reign in men s morals. By these agents the mind is formed 

 and subdued; and of these ingredients remedies are pre 

 pared, which, so far as human means can reach, conduce to 

 the preservation and recovery of the health of the mind. 



To give an instance or two in custom and habit, the 

 opinion of Aristotle seems narrow and careless, which 

 asserts that custom has no power over those actions which 

 are natural&quot;; 16 using this example, that if a stone be a thou 

 sand times thrown up into the air, yet it will acquire no 

 tendency to a spontaneous ascent. And again, that &quot;by 

 often seeing or hearing, we see and hear never the better. &quot; 

 For though this may hold in some things, where nature is 

 absolute, yet it is otherwise in things where nature admits 

 intension and remission in a certain latitude. He might 

 have seen, that a strait glove, by being often drawn upon 



14 See Butler s &quot;Analogy,&quot; chap, on rewards and punishments. 



15 See &quot;Lselius Peregrinus de noscendis et emendandis Animi Affectionibus, &quot; 

 ed. Lipsiae, 1714; &quot;Placcius de Typo Medicinae moralis&quot; ; M. Perault, &quot;De 

 1 TJsage des Passions,&quot; 1668; &quot;Johan. Francisc. Buddaeus de Morbis mentis 

 humanse, de Sanitate mentis humanse, et de Remediis morborum, quibus mens 

 laborat,&quot; in his &quot;Elernenta Philosophies Practices,&quot; lib. de Philosophia morali, 

 sect. iii. cap. 3, 4, 6. See &quot;Stollii Introduct. in Historiam Literariam,&quot; pp. 813, 

 814. Shaw. 



16 Nicom. Eth. ii. last ch. 



