Subordinate and General Purposes.

There is a constant succession of selections to be made between different modes of securing happiness. A lesser good is given up for a greater, or some good relinquished altogether to avoid some consequent pain. Often, also, some evil is sought as the means of securing some future good, or of avoiding some greater evil. Thus men endure want, fatigue and famine to purchase wealth. Thus the nauseous draught will be swallowed to avoid the pains of sickness; and thus the pleasures of domestic affection will be sacrificed to obtain honor and fame. The whole course of life is a constant succession of such decisions between different modes of securing happiness and of avoiding pain.

In noticing the operation of mind, it will be seen that there is a foundation for two classes of volitions [pg 077] or acts of choice, which may be denominated subordinate and general purposes.

A subordinate purpose is one that secures some particular act, such as the moving of the arm or turning of the head. Such volitions are ordinarily consequent on some more general purpose of the mind, which they aid in accomplishing, and which is, therefore, denominated a general or generic purpose. For example, a man chooses to make a certain journey: this is the general purpose, and, in order to carry it out, he performs a great variety of acts, each one of which aids in carrying out the generic decision.

It can be seen that the general purposes may themselves become subordinate to a still more comprehensive purpose. Thus the man may decide to make a journey, which is a generic choice in reference to all acts subordinate to this end. But this journey may be a subordinate part of a more general purpose to make a fortune, or to secure some other important end.

It is frequently the case that a generic purpose, which relates to objects that require a long time and many complicated operations, exists when the mind seems almost unconscious of its power. For example, a man may form a generic purpose to enter a profession for which years will be required to prepare. And while his whole course of action is regulated by this decision, he engages in pursuits entirely foreign to it, and which seem to engross his whole attention. These pursuits may sometimes be such as are antagonistic to his grand purpose, so as at least to imperil or retard its accomplishment. And yet this strong and quiet purpose remains, and is eventually carried out.

It is the case, also, that a generic choice may be [pg 078] formed to be carried out at some particular time and place, and then the mind becomes entirely unconscious of it till the appointed period and circumstances occur. Then the decision becomes dominant, and controls all other purposes. Thus a man may decide that, at a specified hour, he will stop his studies and perform certain gymnastic exercises. This volition is forgotten until the hour arrives, and then it recurs and is carried out.

This phenomenon sometimes occurs in sleep. Some persons, in watching with the sick, will determine to wake at given hours to administer medicines; then they will sleep soundly till the appointed time comes, when they will waken and perform the predetermined actions.

In regard to the commencement of a generic purpose, we find that sometimes it is so distinct and definite as to be the subject of consciousness and memory. For example, a spendthrift, in some moment of suffering and despondency, may form a determination to commence a systematic course of thrift and economy, and may actually carry it out through all his future life. Such cases are often to be found on record or in every-day life.

In other cases, this quiet, hidden, but controlling purpose seems to be formed by unconscious and imperceptible influences, so that the mind can not revert to the specific time or manner when it originated. For example, a child who is trained from early life to speak the truth, can never revert to any particular moment when this generic purpose originated.

It is sometimes the case, also, that a person will contemplate some generic purpose before it occurs, while [pg 079] the process of its final formation seems almost beyond the power of scrutiny. For example, a man may be urged to relinquish one employment and engage in another. He reflects, consults, and is entirely uncertain how he shall decide. As time passes, he gradually inclines toward the proposed change, until, finally, he finds his determination fixed, he scarcely knows when or how.

Thus it appears that generic purposes commence sometimes so instantaneously and obviously that the time and influences connected with them can be recognized. In other cases, the decision seems to be a gradual one, while in some instances the process can be traced, and in others it is entirely unnoticed or forgotten.

It is in reference to such generic purposes that the moral character of men is estimated. An honest man is one who has a fixed purpose to act honestly in all circumstances. A truthful man is one who has such a purpose to speak the truth at all times.

In such cases, the degree in which such a purpose controls all others is the measure of a man's moral character in the estimate of society.

The history of mankind shows a great diversity of moral character dependent on such generic choices. Some men possess firm and reliable moral principles in certain directions, while they are very destitute of them in others.

Thus it will be seen that some have formed a very decided purpose in regard to honesty in business affairs, who yet are miserable victims to intemperance. Others have cultivated a principle called honor, that restrains them from certain actions regarded as mean, [pg 080] and yet they may be frequenters of gambling saloons and other haunts of vice.

In the religions world, too, it is the case that some who are very firm and decided on all points of religious observances and in the cultivation of devotional emotions, are guilty of very mean actions, such as some worldly men of honor would not practice at the sacrifice of a right hand.