How many
oaths in gambling, how many excesses in debauchery, how many riotous
extravagances in the carnival, must, on this principle, be excluded
from the list of voluntary actions, and consequently neither good
nor bad, because not accompanied by those 'mental reflections on the
good and evil qualities' of the action? But is it possible, father,
that Aristotle held such a sentiment? I have always understood that he
was a sensible man."
"I shall soon convince you of that, said the Jansenist, and
requesting a sight of Aristotle's Ethics, he opened it at the
beginning of the third book, from which Father Bauny had taken the
passage quoted, and said to the monk: "I excuse you, my dear sir,
for having believed, on the word of Father Bauny, that Aristotle
held such a sentiment; but you would have changed your mind had you
read him for yourself. It is true that he teaches, that 'in order to
make an action voluntary, we must know the particulars of that
action'- singula in quibus est actio. But what else does he means by
that, than the circumstances of the action? The examples which he
adduces clearly show this to be his meaning, for they are
exclusively confined to cases in which the persons were ignorant of
some of the circumstances; such as that of 'a person who, wishing to
exhibit a machine, discharges a dart which wounds a bystander; and
that of Merope, who killed her own son instead of her enemy,' and such
like.
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