Grammar of Assent
When, then, philosophers lay down principles, on which it follows that our assent, except when given to objects of intuition or demonstration, is conditional, that the assent given to propositions by well-ordered minds necessarily varies with the proof producible for them, and that it does not and cannot remain one and the same while the proof is strengthened or weakened,—are they not to be considered as confusing together two things very distinct from each other, a mental act or state and a scientific rule, an interior assent and a set of logical formulas? When they speak of degrees of assent, surely they have no intention at all of defining the position of the mind itself relative to the adoption of a given conclusion, but they mean to determine the relation of that conclusion towards its premisses. They are contemplating how representative symbols work, not how the intellect is affected towards the thing which those symbols represent. In real truth they as little mean to assert the principle of measuring our assents by our logic, as they would fancy they could record the refreshment which we receive from the open air by the readings of the graduated scale of a thermometer. There is a connexion doubtless between a logical conclusion and an assent, as there is between the variation of the mercury and our sensations; but the mercury is not the cause of life and health, nor is verbal argumentation the principle of inward belief. If we feel hot or chilly, no one will convince us to the contrary by insisting that the glass is at 60°. It is the mind that reasons and assents, not a diagram on paper. I may have difficulty in the management of a proof, while I remain unshaken in my adherence to the conclusion. Supposing a boy cannot make his answer to some arithmetical or algebraical question tally with the book, need he at once distrust the book? Does his trust in it fall down a certain number of degrees, according to the force of his difficulty? On the contrary, he keeps to the principle, implicit but present to his mind, with which he took up the book, that the book is more likely to be right than he is; and this mere preponderance of probability is sufficient to make him faithful to his belief in its correctness, till its incorrectness is actually proved.
My own opinion is, that the class of writers of whom I have been speaking, have themselves as little misgiving about the truths which they pretend to weigh out and measure, as their unsophisticated neighbours; but they think it a duty to remind us, that since the full etiquette of logical requirements has not been satisfied, we must believe those truths at our peril. They warn us, that an issue which can never come to pass in matter of fact, is nevertheless in theory a possible supposition. They do not, for instance, intend for a moment to imply that there is even the shadow of a doubt that Great Britain is an island, but they think we ought to know, if we do not know, that there is no proof of the fact, in mode and figure, equal to the proof of a proposition of Euclid; and that in consequence they and we are all bound to suspend our judgment about such a fact, though it be in an infinitesimal degree, lest we should seem not to love truth for truth’s sake. Having made their protest, they subside without scruple into that same absolute assurance of only partially-proved truths, which is natural to the illogical imagination of the multitude.
4. It remains to explain some conversational expressions, at first sight favourable to that doctrine of degrees in assent, which I have been combating.
(1.) We often speak of giving a modified and qualified, or a presumptive and primâ facie assent, or (as I have already said) a half-assent to opinions or facts; but these expressions admit of an easy explanation. Assent, upon the authority of others is often, as I have noticed, when speaking of notional assents, little more than a profession or acquiescence or inference, not a real acceptance of a proposition. I report, for instance, that there was a serious fire in the town in the past night; and then perhaps I add, that at least the morning papers say so;—that is, I have perhaps no positive doubt of the fact; still, by referring to the newspapers I imply that I do not take on myself the responsibility of the statement. In thus qualifying my apparent assent, I show that it was not a genuine assent at all. In like manner a primâ facie assent is an assent to an antecedent probability of a fact, not to the fact itself; as I might give a primâ facie assent to the Plurality of worlds or to the personality of Homer, without pledging myself to either absolutely. “Half-assent,” of which I spoke above, is an inclination to assent, or again, an intention of assenting, when certain difficulties are surmounted. When we speak without thought, assent has as vague a meaning as half-assent; but when we deliberately say, “I assent,” we signify an act of the mind so definite, as to admit of no change but that of its ceasing to be.
(2.) And so, too, though we sometimes use the phrase “conditional assent,” yet we only mean thereby to say that we will assent under certain contingencies. Of course we may, if we please, include a condition in the proposition to which our assent is given; and then, that condition enters into the matter of the assent, but not into the assent itself. To assent to—“If this man is in a consumption, his days are numbered,”—is as little a conditional assent, as to assent to—“Of this consumptive patient the days are numbered,”—which, (though without the conditional form,) is an equivalent proposition. In such cases, strictly speaking, the assent is given neither to antecedent nor consequent of the conditional proposition, but to their connexion, that is, to the enthymematic inferentia. If we place the condition external to the proposition, then the assent will be given to “That ‘his days are numbered’ is conditionally true;” and of course we can assent to the conditionality of a proposition as well as to its probability. Or again, if so be, we may give our assent not only to the inferentia in a complex conditional proposition, but to each of the simple propositions, of which it is made up, besides. “There will be a storm soon, for the mercury falls;”—here, besides assenting to the connexion of the propositions, we may assent also to “The mercury falls,” and to “There will be a storm.” This is assenting to the premiss, inferentia, and thing inferred, all at once;—we assent to the whole syllogism, and to its component parts.
(3.) In like manner are to be explained the phrases, “deliberate assent,” a “rational assent;” a “sudden,” “impulsive,” or “hesitating” assent. These expressions denote, not kinds or qualities, but the circumstances of assenting. A deliberate assent is an assent following upon deliberation. It is sometimes called a conviction, a word which commonly includes in its meaning two acts, both the act of inference, and the act of assent consequent upon the inference. This subject will be considered in the next Section. On the other hand, a hesitating assent is an assent to which we have been slow and intermittent in coming; or an assent which, when given, is thwarted and obscured by external and flitting misgivings, though not such as to enter into the act itself, or essentially to damage it.
There is another sense in which we speak of a hesitating or uncertain assent; viz. when we assent in act, but not in the habit of our minds. Till assent to a doctrine or fact is my habit, I am at the mercy of inferences contrary to it; I assent to-day, and give up my belief, or incline to disbelief, to-morrow. I may find it my duty, for instance, after the opportunity of careful inquiry and inference, to assent to another’s innocence, whom I have for years considered guilty; but from long prejudice I may be unable to carry my new assent well about me, and may every now and then relapse into momentary thoughts injurious to him.
(4.) A more plausible objection to the absolute absence of all doubt or misgiving in an act of assent is found in the use of the terms firm and weak assent, or in the growth of belief and trust. Thus, we assent to the events of history, but not with that fulness and force of adherence to the received account of them with which we realize a record of occurrences which are within our own memory. And again, we assent to the praise bestowed on a friend’s good qualities with an energy which we do not feel, when we are speaking of virtue in the abstract: and if we are political partisans, our assent is very cold, when we cannot refuse it, to representations made in favour of the wisdom or patriotism of statesmen whom we dislike. And then as to religious subjects we speak of “strong” faith and “feeble” faith; of the faith which would move mountains, and of the ordinary faith “without which it is impossible to please God.” And as we can grow in graces, so surely can we inclusively in faith. Again we rise from one work of Christian Evidences with our faith enlivened and invigorated; from another perhaps with the distracted father’s words in our mouth, “I believe, help my unbelief.”
Now it is evident, first of all, that habits of mind may grow, as being a something permanent and continuous; and by assent growing, it is often only meant that the habit grows and has greater hold upon the mind.
But again, when we carefully consider the matter, it will be found that this increase or decrease of strength does not lie in the assent itself, but in its circumstances and concomitants; for instance, in the emotions, in the ratiocinative faculty, or in the imagination.
For instance, as to the emotions, this strength of assent may be nothing more than the strength of love, hatred, interest, desire, or fear, which the object of the assent elicits, and this is especially the case when that object is of a religious nature. Such strength is adventitious and accidental; it may come, it may go; it is found in one man, not in another; it does not interfere with the genuineness and perfection of the act of assent. Balaam assented to the fact of his own intercourse with the supernatural, as well as Moses; but, to use religious language, he had light without love; his intellect was clear, his heart was cold. Hence his faith would popularly be considered wanting in strength. On the other hand, prejudice implies strong assents to the disadvantage of its object; that is, it encourages such assents, and guards them from the chance of being lost.
Again, when a conclusion is recommended to us by the number and force of the arguments in proof of it, our recognition of them invests it with a luminousness, which in one sense adds strength to our assent to it, as it certainly does protect and embolden that assent. Thus we assent to a review of recent events, which we have studied from original documents, with a triumphant peremptoriness which it neither occurs to us, nor is possible for us, to exercise, when we make an act of assent to the assassination of Julius Caesar, or to the existence of the Abipones, though we are as securely certain of these latter facts as of the doings and occurrences of yesterday.
And further, all that I have said about the apprehension of propositions is in point here. We may speak of assent to our Lord’s divinity as strong or feeble, according as it is given to the reality as impressed upon the imagination, or to the notion of it as entertained by the intellect.
(5.) Nor, lastly, does this doctrine of the intrinsic integrity and indivisibility (if I may so speak) of assent interfere with the teaching of Catholic theology as to the pre-eminence of strength in divine faith, which has a supernatural origin, when compared with all belief which is merely human and natural. For first, that pre-eminence consists, not in its differing from human faith, merely in degree of assent, but in its being superior in nature and kind, so that the one does not admit of a comparison with the other; and next, its intrinsic superiority is not a matter of experience, but is above experience. Assent is ever assent; but in the assent which follows on a divine announcement, and is vivified by a divine grace, there is, from the nature of the case, a transcendant adhesion of mind, intellectual and moral, and a special self-protection, beyond the operation of those ordinary laws of thought, which alone have a place in my discussion.