LESSON SEVENTH. The rational Way to satisfy that Desire upon which the Continuation of our Species depends. THERE is no other of our natural desires -if we except the desire of approbation, upon which ambition is founded-from the ill direction of which so much evil appears to have arisen, as from that upon which the continuation of our race depends. All this misery has proceeded from the preference which has been given to the dictates of the imagination, in opposition to the clearest evidence of the truth which has been revealed to the human understanding. Nothing can be more evident than the purpose for which this desire has been given; yet it is as evident, that, in the means of indulging it, this purpose has always been kept out of view. It is even thought that the gratification of this desire forms an exception to the great fundamental law of nature, which teaches us, in terms so self-evident and explicit, "That whatever, in its ultimate consequences, tends to augment human happiness, is right, and that whatever tends, in the same way, to diminish this happiness, is wrong." If this exception were admitted, it would lead us to conclude that an individual could augment his agreeable sensations by pursuing a course of licentiousness or debauchery. But this notion is so contrary to experience, that it requires no refuta tion. The portion of this desire which refers to the mere animal appetite, and which is usually termed "Inst," though it undoubtedly differs in degree in the natural constitution of individuals, yet its influence may be greatly augmented or diminished by the ideas which are impressed on the mind. Indeed, this appears to be so much the case, that it is rare to find an individual who has the power of using his reflecting faculties rightly, who attaches much importance to the gratification of this animal appetite; and though this may be accounted for under the supposition that it is produced by organization, yet the circumstance of the feelings of individuals being often materially, and some VOL. I. times suddenly changed for the better, and never for the worse, should lead us to attach considerable importance to a system of moral training. What the consequences of the pernicious indulgence of this propensity may be in a future state of existence, seems to be as much concealed from the human understanding as it is from the senses; but as it is evident that such indulgence is exceedingly injurious in this life, if we act wisely, we shall direct the attention of our children to what they can see or understand, before we distract their attention with subjects which are to them unintelligible, without being visible. We have said that the influence of this desire is much affected by the impressions which are made on the mind-that is, by the ideas which are communicated to us by others. For instance, no idea can be a greater incentive to lust than the notion that it is sinful even to think about the means of gratifying this desire. This notion, like all others that have been generated in the human imagination, is productive of nothing but evil. Its tendency is to communicate a sort of artificial importance to the gratification of this appetite, which really does not belong to it; and at the same time, the mind is led by this very means, to think about it, a thousand times more than it would have been had it received no such impression. The way, therefore, to have the mind kept in a right condition, is to allow it to be guided by the idea, that in this respect, as in all others, the line of our duty is marked by the natural consequences. The notion that such principles would encourage licentiousness, is contradicted by experience. The acts of profligacy and debauchery' which we see and hear of, are generally committed by those whose intellectual faculties are in a very pitiable condition; and their happiness is the price which their errors cost them. A sound mind, being in itself a source of continual intellectual enjoyment, will generally be found sufficient to enable its possessor to prevent any of his appetites from injuring himself or others; but as those only who have been enabled to reach this fortunate condition will be able to form a correct idea of its nature, we shall now state the reason upon which our opinions are founded. clinations of individuals, and all force is a violation of the Divine Law. It is, in fact, an attempt to join together those whom God has separated. Marriage is founded upon the principle, that it is "not good" for man to be alone, and woman was made as a help-meet for him; and in the same way it may be said, that it is not good for woman to be alone, and man was made as an help-meet for her. It is, therefore, evident that no individuals are really married according to the Divine Law, but those whom God has joined together, or who are really helps fit for one another; for where this is not the case, it would be better for both to "be alone." We consider "the consequences which necessarily and invariably follow our actions, as the rewards or punishments which God has appointed in nature for our moral government; and we believe, that in order to induce all human beings to act wisely, we have only to lead them to study the nature of the divine laws, and the system by which they are administered. We also believe that a correct knowledge of this system will induce us to prefer virtue and chastity, to vice and licentiousness or debauchery; because, in the first place, licentiousness becomes a habit which, like all other bad habits, continues to gain strength, while the pleasure attending its gratification continues daily to decrease; and it is found, that the idea of being a slave to any bad habit, is exceedingly painful to a well-formed mind. In the second place, this course cannot be pursued without leading into actions which degrade the individual, or which tend to carry misery and suffering into the bosom of families. In the one case, the feeling of self-respect is painfully wounded, while in the other, the individual-besides the disapprobation of his own mind-becomes an object of pity in the eyes of all who are acquainted with the nature of the sensations which his conduct is calculated to produce. Individuals are seduced into the snares of vice, because they have no conception of the pleasures of virtue. Nothing, perhaps, can be a stronger proof that the state of wedlock is calculated to promote the happiness of human beings, than the knowledge of what it produces under all the disadvantages of the present system. Though a complete union of hearts cannot exist without a reconciliation of ideas, or similarity of thinking, and though force always tends to defeat its own purpose, yet, with the confusion of intellect which the old system produces, and with the aid of force to which it always recurs, it is still evident that the matrimonial condition has always been able to bear a comparison with "single blessedness." This becomes quite evident, when we compare the state of the lonely bachelor, in the decline of life, with a father, in the bosom of his family. To exhibit, as a specimen of the effects of matrimony, a pair of human beings, with their intellects in a state of confusion so deplorable, that their is no sympathy in their ideas,-destitute of every thing requisite to make life agreeable, and kept together by the parish officer-to call such individuals "married" persons is slander upon the title. To say that God has joined them" together is evidently, As soon as it becomes evident that false, for God governs the world by the in-," force" is no longer available for secur The system of Mutual Co-operation will be exceedingly favourable to the state of Matrimony. The ideas of the individuals will be regulated by a standard, the correctness of which no one can dispute; and this, of itself, will tend much to reconcile their opinions, in order that all obstacles to the union of hearts may be removed. The new arrangements will enable them to produce an over-supply of the necessaries and comforts of life without injury to any one, so that independence will speedily be secured to all. This independence will not be affected, in any way, by the separation of individuals; and that "force," which, under the present system, acts so very injuriously against the state of wedlock, will be altogether unnecessary. No individual should be called “rational," who could even wish a woman to be forced to associate with him against her inclination; and no female can secure the affections of an individual of the opposite sex, unless she be actuated by the same feeling. It appears to me to be a great mistake, to suppose that this rational liberty will be productive of evil to any one. The laws of the country prevent such individuals from marrying again; and a sense of propriety will be a powerful restraint on every thing like licentiousness. We expect that nothing will tend so powerfully to strengthen the bonds of real affection as this feeling of liberty; and that it will raise the state of wedlock to that elevation which, by the law of nature, it is so well calculated to hold. But, at the same time, while the principle of the New System leads us "to prove all things," it enjoins us also "to hold fast" only that which is good; consequently, if this liberty tend to diminish the aggregate of human happiness, we shall then know that the New System is wrong; for, as yet, all that can be said, is, that those who have had no experience on the subject, are apt to imagine that it is so. that affection which arises from a union of ADMISSION TO THE FIRST SOCIETY. Q. What are you, and what is your object in making this application ? ing to us the affections and society of others, we naturally recur to other means for accomplishing this purpose. All that is requisite to secure us success, is simply to avoid whatever tends to create painful sensations in their minds. We ought also to consider their feelings towards us, (whatever may be their nature,) as the effects either of our own conduct, or of other circumstances over which they had no control. If we blame them for feeling as they do, or for expressing their feel- EXAMINATION OF THE FIRST APPLICANT FOR ings, we act in a way which is as unjust as it is cruel; and which must inevitably render us unpleasant objects in their sight. It is a most erroneous notion to suppose, that any individuals have a natural hatred or dislike to others. Our conduct has a necessary tendency to create sensations in the minds of others, all of which sensations, that are not indifferent, are either painful or agreeable. In order to render ourselves agreeable to others, we have only to follow the line of conduct which tends to create agreeable sensations in their minds. The only difficulty arises from the circumstance of individuals being 80 unfavourably situated, that they consider our attempts to promote the interests of others as an injury to them. The painful sensations which such individuals feel, are not produced by our conduct, but are the effects of their own erroneous ideas; and no mode of acting, on our part, could afford them relief; therefore we are not called upon to deviate from the right path. This is evidently what Jesus Christ referred to, when he said he had come "to set a man at variance against his father, and the daughter against her mother," &e.; but his advice to his disciples, was to go straight forward in the right course, under the impression that those who valued the ignorantly-selfish feelings of relations more than the cause of truth, were not only unworthy of the blessings which would attend its progress, but that they would, by acting in this way, be sure to lose the enjoyment which it was their object to procure; for it is really as true, at it is consolatory, that no one ever suffered in his happiness by acting right. Our object, in what we have stated, is to inculcate the idea, that the animal appetite, which has been referred to, is altogether unworthy of the importance which ignorance and superstition have attached to it; and that all attempts to increase our agreeable sensations by licentiousness and debauchery, will inevitably produce an opposite effect. It is, therefore, as much our interest, as it is our duty, to keep in view the object for which the desire has been implanted in our nature, and to use it, for drawing closer, the cords of A. I am aged forty-one. I am married, and have five children, (three boys and two girls,) the eldest twelve, and the youngest five. My chief motive is to benefit myself and children. I am inclined to try the effects of the system of Union and Mutual Co-operation, because I have been enabled to perceive that the present system is exceedingly defective in many respects. For instance, it allows a great proportion of children to be neglected in infaney, or to be trained to vice, while the means superabound of training them all to virtue. It allows those who lodge, clothe, and feed the rest of the community, to be in want of food and raiment; while the happiness of those, who, by a species of chicanery, have got possession of this food and raiment, also appears to be destroyed by the present absurd arrangements; for they evidently suffer as much pain for want of customers for their articles, as the others do for want of the articles themselves. It also seems to me that the worst possible direction is now given to the spirit of am- . bition; for the attention of all is directed to objects which it is physically impossible that all can gain, while experience invariably continues to prove, that those few who really gain these objects, are generally less aimable, less useful, and more miserable, than those who are without them; and it appears to me that none of these evils are inseparable from the new arrangements. Q. Are you acquainted with the objects of the Society, and with the difficulties you have to encounter? A. I have used the best means in my. power to get this information. I distinctly perceive that human labour (of all marketable commodities) is intrinsically the most valuable, and that the circulating medium, or money, in its present state, is of less value than almost any other marketable commodity; and that the equitable distribution of the comforts of life, does not necessarily depend upon the possession of gold and silver. I perceive, that the artificial value which circumstances have attached to these metals will be lost, when the progress of knowledge shall dispel the delusion under which the world is now suffering; and I am aware, that the object of the First Society, is, to overcome the deficiency in the present mode of distribution, by raising labour, land, and real capital, or by sinking the value of gold and silver to its proper level. I have the belief, that this is all that is requisite to banish poverty from the earth. I am aware that the principles of the formation of character are considered a most valuable discovery, and that it is intended, by the use of these principles, to elevate the character of the lowest and most degraded in dividuals to the highest pitch of which their natures are now capable. In the attainment of these objects, I am willing to submit to all the deprivations and inconveniences which may be found inevitable. I know how exceedingly easy it is to procure all that nature has rendered absolutely necessary, and I have an anxions wish to keep my expenditure within the limits of the means of the community; but, above all, it would be exceedingly painful for me to encroach on what circumstances have given to others. From liberty, security, and independence, with the blessings of social intercourse among rational individuals united in interest, I expect happiness; and I believe that no ordinary or unavoidable obstacle shall make me desert the only means by which these blessings may be secured to all. Q. What motive can you hold out to induce the Society to admit you as a member? A. I am able and willing to bear my own burden; and I have no desire that I or any of my family should have any distinction, privilege, or other artificial advantage, which all the individuals of the same age and experience may not obtain. I wish to have no private stock, separate and apart from the general stock of the community; but I wish the Society to have the loan or use of all the means which I possess, or which may belong to me, above my own expenditure. I wish to unite with all the members in procuring all the supplies which I require, and also in the training and educating of my children. I do not wish, from any one, any share of the surplus value which their labour, at the market price, may possess over mine; and I am willing to share the surplus value of my labour with all who are rated lower. I wish to have no individual profit upon any of my transactions with the Community. By my labour, or capital, I am able and willing to put as much into the general fund as I or my children shall demand from it; and I have particular aversion to have any command over the liberty of others, from the perception that such command is injurious to the individual, and not beneficial to me. I am willing to communicate to the rising generation, or to the Society, allthe knowledge or experience of every kind which I have obtained. I feel no illwill to any of my fellow-creatures; and have no desire to recur to any of their errors or vices unless it be for the purpose of shewing how they may be removed. I am willing that all who are sensible of my errors and vices should define them and point them out; and I wish this definition and notation to be made as public as the circumstances are to which they may refer. In short, I am ready to unite with all, or with any, who are inclined to devote all their labour, capital, and experience, for the good of the whole, and who wish rather to rise with than above others; and I have this feeling because I believe, that the consequences will prove, that this is the way that the Creator intended that all should act. Q. Is there no probability that your conduct will have a tendency to create envy, or any other bad feeling, in the minds of others? It is A. I am aware, that the only successful way to obtain the approbation of others, along with that of my own mind, is to follow that line of conduct which necessarily produces no painful sensations in their minds. I wish, therefore, to avoid making any irrational use of the advantages which circumstances may have given me. I wish to be happy along with others, and not at their expense. I am quite aware of the inutility and folly of artificial grandeur, and all desire for it I have been able to overcome. I even feel sincere pity for those who are still under its influence; for painful sensations will be, as it always has been, the necessary consequence. only when we rise at the expense of others, or when we grasp to ourselves that which is of no use to us, and which would be really useful to others, or when our ambition is directed to vain show, instead of deeds of benevolence, that our conduct gives no pleasure to others, and is painful to ourselves. It is, also, my desire, to follow honesty, sincerity, and forbearance, and to avoid all filthy and offensive habits. I am not inclined to ask more for my labour, or my capital, than others are willing to give for it; nor to force either the one or the other upon the Community against the general wish. I shall cheer Examination, &c. fully leave the Society whenever the majority wish me to go. I am willing to hear from others, in the most public manner, all they can say against me, or against my conduct; and I am not inclined to follow any practice that I am not inclined to persevere in defending openly before the Community. I am not inclined to intrude on the privacy of others, or to bore them with my company; but I have a strong desire to express my sentiments openly to all who are willing to hear them. To suppress the truth, or to dissemble, would be to me a sacrifice which no consideration could induce me to make. Q. Can you furnish us with any evidence that you are SINCERE in your professions? A. I wish you to put all my professions entirely out of view; and to judge my sincerity altogether by my future conduct. There is no mystery in what I profess. Every thing I have said is demonstrable; and as it will be impossible for me to move a single step under the proposed arrangements, without affording proof, either of the truth or falsehood of my professions, I wish all my associates to compare my conduct with my professions, and to point out every thing that appears to them to be an inconsistency. It is by the good feeling that I shall manifest towards those who act in this friendly way towards me, that I shall prove that I am really sincere ly desirous to be rid of my errors and vices. I know that others have no choice of the feelings which my conduct creates in their minds. It is possible that they might conceal what they felt by the aid of hypocrisy, they might express what they really did not feel; but the real nature of their feelings they could not change. If my conduct creates painful sensations in their minds, this is proof either that my conduct is bad, or that their minds are not in a wholesome condition; but this may be decided, with great facility, by the test of publicity; for the party who is in the right always desires to be brought to this test, while it is found that the other as invariably detests it; therefore, as evidence of my sincerity, I appeal, without reluctance, to my habitual and general aversion to concealment and hypocrisy, and to a desire that nothing which I persevere in practising before the community, should be concealed from the world. I, therefore, as the best corrective for my errors and vices, earnestly request my friends to question me in public, regarding whatever parts of my conduct may appear to them offen sive or wrong. CO-OPERATIVE MAGAZINE. 109 The third number of this Magazine has now come to hand. The first article it contains is upon "the unhappiness of the higher orders in the present system." The statements of the writer are exceedingly important. They are laid down in a very judicious manner, and seem to manifest a degree of right feeling, which to us is exceedingly agreeable. Though we have not seen one sentence in the whole article that is not wholly in unison with all that is either evident or demonstrable, yet, at the same time, there is an exhibition of an accommodating spirit, which, when it becomes general, will bring harmony and unanimity along with it. The pleasure which we have derived from witnessing the manifestations of this spirit is so great, that we hope, by the contemplation of it, to be able to feel and to act in the same way. Tell the world they are all mad," was an ejaculation which Seneca uttered many centuries ago. Though it is evident to all who have been enabled to trace the actions of human beings to their origin, that the view taken by this great philosopher was correct, yet we cannot altogether fall in with the propriety of the injunction. What benefit could a madman derive from being told he was mad? Seneca should have advised his followers to act as if the world were all mad, and to avoid imitating them in any of their absurd and pernicious extravagances. He might have said, "the object of all mankind is merely to have their bodily wants supplied, and to enjoy the blessings of knowledge, liberty, and security, and a good conscience, with the favourable opinions of their fellow-creatures. You see them with one mind following the course which has produced, and which ever must produce disappointment and misery; yet in spite of experience, they imagine that the course of Nature will change, and that their case will be an exception from the general rule. But as those who expect such things are really mad, it is in vain to talk to them; for if they cannot listen to experience, and the evidence of their senses, what impression will your words make upon them? Therefore let them go forward with their fooleries, until you can shew the rewards which invariably are received by those who follow the right course. Appeal to them in their lucid intervals, and ask them to compare these rewards with the wages which they are accustomed to receive in the capacity of followers of the Imagination." If any mode of acting can operate favourably on the minds of |