drunkenness or the anger, yet they act not knowingly but with ignorance.
Again, every bad man is ignorant what he ought to do and what to leave undone, and by reason of such error men become unjust and wholly evil.
Again, we do not usually apply the term involuntary when a man is ignorant of his own true interest;[1] because ignorance which affects moral choice[2] constitutes depravity but not involuntariness: nor does any ignorance of principle (because for this men are blamed) but ignorance in particular details, wherein consists the action and wherewith it is concerned, for in these there is both compassion and 1111a allowance, because he who acts in ignorance of any of them acts in a proper sense involuntarily.
It may be as well, therefore, to define these particular details; what they are, and how many; viz. who acts, what he is doing, with respect to what or in what, sometimes with what, as with what instrument, and with what result (as that of preservation, for instance), and how, as whether softly or violently.
All these particulars, in one and the same case, no man in his senses could be ignorant of; plainly not of the agent, being himself. But what he is doing a man may be ignorant, as men in speaking say a thing escaped them unawares; or as Æschylus did with respect to the Mysteries, that he was not aware that it was unlawful to speak of them; or as in the case of that catapult accident the other day the man said he discharged it merely to display its operation. Or a person might suppose a son to be an enemy, as Merope did; or that the spear really pointed was rounded off; or that the stone was a pumice; or in striking with a view to save might kill; or might strike when merely wishing to show another, as people do in sham-fighting.
Now since ignorance is possible in respect to all these details in which the action consists, he that acted in ignorance of any of them is thought to have acted involuntarily, and
- ↑ Virtue is not only the duty, but (by the laws of the Moral Government of the World) also the interest of Man, or to express it in Bishop Butler's manner, Conscience and Reasonable Self-love are the two principles in our nature which of right have supremacy over the rest, and these two lead in point of fact the same course of action. (Sermon II.)
- ↑ Any ignorance of particular facts affects the rightness not of the πράξις; but of the πράγμα, but ignorance of i.e. incapacity to discern, Principles, shows the Moral Constitution to have been depraved, i.e. shows Conscience to be perverted, or the sight of Self-love to be impaired.
