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Henry More

1614-1687

1743 | Henry More, "Of the Cruelty and Rapacity of Animals," in vol. 1 of Divine Dialogues containing Disquisitions Conerning the Attributes and Providence of God (Glasgow, 1743); Online at Google Books).

Divine Dialogues

Of the Cruelty and Rapacity of Animals

The Cartesian hypothesis in this case is so far from helping out any difficulty in divine Providence, that it were the greatest demonstration in the world against the goodness thereof, if it were true; namely, that such an infinite number of animals, as we call them, capable of being so truly, and of enjoying a vital happiness, should be made but mere senselsss puppets, and devoid of all the joys and pleasues of life.

Richard Ward, Life of of the Learned and Pious Dr. Henry More [1710]; Online at Google Books.

An important but less than personal literary influence of More's intellectual life was his contemporary Descartes. When his theory of idealism first becomes known in England, Henry More was an enthusiastic disciple, though he considered the system incomplete. His doubts increased, and in 1648 he began a Latin correspondence with Descartes himself; but the philosopher died two years later Two of More's questions were specially significant and indicated the main differences in their views. In the first place, More contended that the essential quality of "matter" was impenetrability or imperviousness, while Descartes held that it must be extension—and neither of them convinced the other. The second case was More's emphatic objection to Descartes' theory that the life of animals was merely automatic or mechanical—in direct opposition to the fundamental belief of the Cambridge Platonists in "plastic nature" and "the soul of the world.' There was a practical side to this question, for, in accordance with their "mechanical" theory of animal life, Descartes and his followers practiced vivisection in their psychological researches. This was intensely repugnant to Dr. More, who did not hesitate to describe Descartes' opinions and methods as "murderous and barbarous." Besides his own tenderness for animals, he had an ethical motive for his strong objection, since such methods of research as Descartes experiments were wholly inconsistent with More's conviction that personal holiness and the purest ideal of conduct was essential for the attainment of true knowledge and wisdom. Descartes' reply was undecided, making slight concessions which ruined the logic of his theory. These letter apparently made the turning point in More's opinions, for henceforward his rejection of Descartes' doctrines developed into antagonism.

And these Alms-Deeds of his to poor Persons and Families were but suitable to the true and Charitable Sense which he had of the Lower People in general; viz. That they were (as he called them) "the Pillars of the Earth; and but Drudges for the Higher." Such reason indeed have all the Better sort to treat them with a becoming Charity and Humanity. Nay, his Kindness went so low as to the very Beasts; "Who had the least (he said) and worst of it." And he abhorr'd that Cruelty and Stupidity of Temper with which over-many are apt to treat the Animals of whatsoever kind.