24.19. 19. That it is not so much the Truth or Falsity of a Doctrine which
renders it useful or pernicious to Men in civil Government, as the Use
or Abuse of it.
The most true and holy doctrines may be attended with
the very worst consequences when they are not connected with the
principles of society: and on the contrary, doctrines the most false may
be attended with excellent consequences when contrived so as to be
connected with these principles.
The religion of Confucius disowns the immortality of the soul: and
the sect of Zeno did not believe it. These two sects have drawn from
their bad principles consequences, not just indeed, but most admirable
as to their influence on society. Those of the religion of Tao, and of
Foe,
[25]
believe the immortality of the soul; but from this sacred
doctrine they draw the most frightful consequences.
The doctrine of the immortality of the soul falsely understood has,
almost in every part of the globe and in every age, engaged women,
slaves, subjects, friends, to murder themselves, that they might go and
serve in the other world the object of their respect or love in this.
Thus it was in the West Indies; thus it was among the Danes;
[26]
thus it
is at present in Japan,
[27]
in Macassar,
[28]
and many other places.
These customs do not so directly proceed from the doctrine of the
immortality of the soul as from that of the resurrection of the body,
whence they have drawn this consequence, that after death the same
individual will have the same wants, the same sentiments, the same
passions. In this point of view, the doctrine of the immortality of the
soul has a prodigious effect on mankind; because the idea of only a
simple change of habitation is more within the reach of the human
understanding, and more adapted to flatter the heart, than the idea of a
new modification.
It is not enough for religion to establish a doctrine; it must also
direct its influence. This the Christian religion performs in the most
admirable manner, particularly with regard to the doctrines of which we
have been speaking. It makes us hope for a state which is the object of
our belief; not for a state which we have already experienced or known:
thus every article, even the resurrection of the body, leads us to
spiritual ideas.
Footnotes
[25]
A Chinese philosopher reasons thus against the doctrine of Foe:
"It is said in a book of that sect, that the body is our dwelling-place
and the soul the immortal guest which lodges there; but if the bodies of
our relatives are only a lodging, it is natural to regard them with the
same contempt we should feel for a structure of earth and dirt. Is not
this endeavouring to tear from the heart the virtue of love to one's own
parents? This leads us even to neglect the care of the body, and to
refuse it the compassion and affection so necessary for its
preservation; hence the disciples of Foe kill themselves by thousands."
-- Work of an ancient Chinese philosopher, in the "Collection of Father
Du Halde," vol. iii, p. 52.
[26]
See Tho. Bartholin, "Antiquities of the Danes."
[27]
An Account of Japan, in the "Collection of Voyages that
Contributed to the Establishment of the East India Company."
