Mr. Chairman: Mr. Campbell, as you heard, has just concluded, by desiring me to retract my assertion, that I have not heard from him one philosophic argument in support of the Christian religion. While he was speaking, I have again taxed my memory, and I cannot recollect one. I have no doubt, that he has adduced many arguments which he deems philosophic; but they do not appear so to me. My conviction is, that no philosophic argument, derived from facts to be [470] understood by man, can be adduced in favor of any religion. And, therefore, however acute Mr. C.'s mind may be; however much he may have read; yet, owing to the nature of the subject, he has not, in my mind, he cannot, bring one philosophic argument--one that is in accordance with facts--in support of Christianity, or any other religion. I can only speak of arguments, according to the impressions they have made upon my mind.

      But there was another point adverted to, which it seems quite necessary to explain. I did not, in the remotest degree, mean, by any expression which might have fallen from me to impeach Mr. C.'s disinterestedness. If I have done so, it would have been doing violence to my own feelings; because I know, from various sources, that both Mr. C. and his father have suffered by their disinterestedness in supporting what they have been compelled to believe to be a right view of Christianity. I have not the remotest idea that Mr. C. has come forward, upon this occasion, with any interested motive.

      When I terminated my part of the discussion, this morning, I was proceeding to show in detail the number of vices and crimes which were prevalent in Christian society, and which I mean to prove emanate directly from religion. But as the period for this discussion will now be very much limited, I shall avoid much of the detail which it was my intention to develop, and shall apply the remaining part of our time to effect the most important purposes. I was about to state the horrors of the Inquisition, as well as of the religious wars and massacres of many centuries, as emanating directly from different sects of different religions. But I shall not now take up your time with matters which many of you can readily bring to your recollection, but proceed to those which are more important in practice.

      As circumstances now render it necessary that this discussion should be brought to a speedy termination, I must waive all minor points, and give you as much of the essence of the subject as time will permit, and come at once into the midst of it.

      Mr. C., by his defense and manner of reasoning, shows that his mind has been formed altogether upon the notion that man is born with a will to think and to act, free as he chooses, upon all occasions, or that he possess a free will--and that he is responsible for his thoughts and actions. All Christendom, and all the world, have been trained, educated, and conformed in these notions, and in the practice which they necessarily engender. The Christian, and all other religions, are founded on these notions. It was these notions alone, that made any religion necessary. They become necessary, as artificial means to check the enormous evils that the notions of man's free will and free [471] agency were sure to produce in practice. But they have proved themselves incompetent to the task; and like every other attempt to counteract nature, they greatly increase the evil, and become, themselves, more injurious than the evil which they were introduced to check. In fact, upon the theory of free will and action on man, are founded not only all the religions of the earth, but all the governments, codes of laws, and customs, with all phraseology of all languages, creating thereby feelings, thoughts and actions of a peculiar cast, derived immediately from this origin, which extend their ramifications through every portion of the individual and through society, wherever man has yet been found.

      It is, however, as we have proved by the twelve fundamental laws of human nature, an error more obvious, upon reflection, than the one universally received by all our ancestors, that the sun moved round the earth. Both errors were derived from the first impressions of our senses; but facts, subsequently acquired, demonstrate both impressions to be contrary to reason.

      We see, then, that the notion of free will and action has given birth to all the religions, governments, laws, phraseology, customs and practices of mankind; and that it has, through these agencies, formed the mind and character of the whole human race. The existing ignorance, poverty, vice and suffering of mankind are all directly chargeable upon the errors of free-will doctrines, acting through these mighty agencies.

      It is the extraordinary deceptions produced on human nature, by being subjected, every moment of its existence, to the influences of this doctrine, that compel the most enlightened men of the age to acknowledge the impossibility of denying the truth of all the principles on which the doctrines of the formation of character are founded; and yet to say, that they are, at the same time, conscious that they must be governed, in their feelings, thoughts and actions, by their pre-received notions of free will. They cannot, of themselves, so thoroughly have they been imbued, through religion, government, laws, language and practice, with all the physical and mental influences arising from the notions of free will, ever afterward divest themselves of the feelings and habits which they generate. It is this which makes these men say, Our judgments are convinced; but in spite of ourselves, the feelings, which have by some means or other been formed within us, are opposed to our judgments. We are, therefore, constrained to think one way, and to act another--to act contrary to our judgments.

      Now, my friends, this doctrine, the origin of all religions, governments, laws, institutions and practices, carries with it sin and misery, through the whole extent of its ramifications. It is destructive of sincerity, [472] of affection, of confidence, of charity and of permanent prosperity and happiness, among the whole family of mankind. It is the direct cause, operating through these influences, that generates anger, irritation, and all the inferior passions and jealousies which are now so prevalent in human society. And until its influences shall be withdrawn, the world will be filled, as heretofore, with contention and strife, and all evil, and peace and good-will can never enter among the habitations of men--and that charity which thinketh no ill, will be, as at present, unknown except in name.

      Instead of this doctrine, which directly emanates from the ignorance and experience of the least experienced, and therefore the most ignorant, I place before you the laws of human life--the same which existed from the beginning, as they are today, and as I believe they will be forever.

      They are laws which require not to persuade you to consent to act in obedience to them. Knowing them--understanding them in all their connections one with another, they will make so much real knowledge present to your mind, upon all occasions, that you will be compelled to act in obedience to their dictates, and you will always act right.

      These twelve fundamental laws of human nature, or laws of life, are the only foundation for real virtue that man can discover.

      They are complete in themselves, and need no aid from any doubtful authority. They are divine decrees, if ever decrees were divine; and they have now gone forth to the uttermost parts of the earth. They will, my friends, produce in due time "peace on earth, and good-will to man."

      [Here Mr. Owen held up a copy of the twelve laws, which had just come from the printer.]

      If you could remember all I stated to you in the early part of this discussion, it would be unnecessary for me to rise again, or say one word more. But aware, as I am, that the subject is new to many; that very few, if any, can retain the remembrance of conclusions, which are the condensed results of forty years' reading, reflection and experience; I will endeavor to make these fundamental laws still more easy to be understood.

      Mr. C. says, and I know he believes it, that I have not brought forward one argument against the Christian religion. I want no other proof, that Mr. C. has looked at this casket, and seen only his own ideas reflected in it, being altogether unable to discover the spring and to open it.

      Mr. C. says, I have advanced no argument to prove that religions are founded in ignorance. Here are twelve arguments, each one of which, [473] when it shall be understood, is more than sufficient to lay the ax to the root of every religion, and of all the codes of law, that ever emanated from them. They do not send you to the dark ages, to look for authority that deserves the consideration of the better informed mind of the present day. These laws speak intelligibly to the understanding of all who have been trained to think and reflect. When these shall be understood, and taught to the rising generation, we need not tell them that they must be good boys and girls, or men and women; for they cannot possibly be otherwise.

      They will be compelled by the strongest of all possible motives, a clear and distinct knowledge of their own interests and happiness, to act, at all times and upon all occasions, according to the perfect law of obedience--according to that law, which they must perceive and feel will secure their happiness.

      It is, my friends, the full understanding of the twelve laws contained in so small a compass, that can alone make you, and your children, and your children's children, through innumerable generations, potters of the very highest class, in the formation of the characters of your descendants. You will, hence, discover how to mould human nature in a manner so superior to what has yet been done, as to become more perfect than the population of the world, in its present ignorant state, is prepared to suppose practicable.

      You will know how to impress the minds of all your descendants with that charity of which I have spoken--that charity which thinketh no evil.

      We shall have our minds so purged from all those inferior passions, jealousies and feelings which now distract the world, that we shall go straight forward to our object, seeing most distinctly what it is we all have to do. We shall then know how to form the most perfect mould, and to put the clay properly within it, and to finish it in the best manner. And will not this be an acquisition of great value?

      A knowledge, however, of these laws, will not only lay the foundation for this charity in the hearts of all, but it will speedily enable us to discover the beauty of an intelligent existence in unison with all nature, when contrasted with the glare and fashion of an artificial life. We shall then not contest with each other who shall have the largest and most splendid house, the richest clothing, or the greatest variety of useless trappings of any kind.

      We shall understand wherein the real, substantial, tangible happiness of life consists. We shall know that a nation trained in simplicity of manners--taught to acquire high intelligence, with regard to what constitutes real knowledge, and to possess the most charitable [474] feelings toward the whole human race, will form that combination of circumstances, from which alone anything that deserves the name of happiness can be looked for.

      Shall I now, in detail, unlock the casket for you? Shall I again go through the twelve laws, and enable you how to understand how each sentence applies directly to the subject of this discussion? There is not one sentence, or clause of a sentence, that does not apply to the questions intended to be solved at this meeting.

      What does the casket disclose to us at its commencement? "That man, at birth, is ignorant of everything relative to his organization." And if this be true--and who doubts it?--surely for that organization, and its qualities, no individual can be justly made responsible. I ask Mr. C., and all who are present, whether any other conclusion can be adduced from this important fact? Whether any other conclusion would be rational? What, then, becomes of the imaginary notion, taught to our ancestors and to ourselves, that we are bad by nature? My friends, to say that man is culpably bad by nature, is an assertion not less untrue and absurd, than if I were to say that the sun is culpably bad by nature; for both have their origin from the same cause, whatever that cause may be. And that we are ignorant, at birth, of everything relative to our organization, is an eternal truth, depending solely upon facts obvious to every one: a law which came with us into existence, and which will remain until man shall cease to exist. It is no law of man's devising; but a law emanating from the same Eternal Source from whence all facts proceed.

      The casket tells you, moreover, on its first opening, that man has not been permitted to create the slightest part of any of his natural propensities, faculties or qualities, physical or mental. And do you not know, my friends, that the infant, at birth, is the foundation of the man? Some will say that the infant, the original organization at birth, is the whole man; that he only requires time to grow; and that what he is at birth, he will be till death. I know the contrary. I know that it forms the foundation, but only the foundation, of the character of man. But I also know, if any unchangeable foundation be laid for a house, that whatever superstructure may be subsequently raised upon it, the foundation itself ought not to be blamed for any imperfection it may possess, but the architect. And, my friends, although I do not agree with those philosophers, who take but a partial view of human nature, and who do not investigate all the facts for themselves, being content to receive them for others, and conclude that man is wholly formed by his education; I do not agree with those other philosophers, who hold that the organization, at birth, is everything, and that [475] education, or the circumstances in which it is placed, is a mere covering and deceptious garb, in the character of man. This organization is unquestionably a very important part of our nature; and if we are to be made responsible for it, we ought to have had the forming of all its minute and general qualities for ourselves. It is surely irrational for any one to assert that after we have been compelled to receive our organization, which is the foundation and contains the germ of all our faculties, we should be held responsible for it. This is a notion wholly irreconcilable to common sense, and it is also exceedingly unfavorable to the formation of a superior character by a right education; for it destroys all correct ideas upon the subject. There never can be any virtue in the world, so long as this error respecting the nature of man shall continue--so long as men are made to believe that they ought to be held responsible for that over which they have no control. If we really desire to improve man, and to form a virtuous, intelligent and happy state of society, we must make haste to discard notions so directly opposed to common sense.

      My friends, this first law gives us a distinct knowledge of what we are, when we first come into the world. Here we are ushered into existence, utterly unconscious of anything appertaining to ourselves. Then what follows? how is the remainder of our character made up? Let us see.

      I request your best attention to this part of the subject, for all our subsequent reasoning will be erected on this foundation; for this is not the wordy wandering you have been accustomed to hear, week after week, during your lives, and to which you may listen, or not, and be as wise in the former case as the latter. No, this part of our subject is fraught with consequences of deep import to every human being. Every word of it, when understood, will be found invaluable for future practice.

      The second law is "that no two infants, at birth, have yet been known to possess precisely the same organization; while the physical, mental, and moral differences between all infants are formed without their knowledge or will."

      No two infants have ever been known to be alike. This is a most important conclusion. It lays the foundation for virtues in the human character, which no other knowledge can ever form, or make permanent and ever active. It is the only knowledge on which genuine charity can be formed to apply to every individual of the human race, and it is abundant to effect this object. A knowledge of this single fact, when rightly understood, will so form our minds, as to compel us to be charitable to all mankind without any exception. [476]

      [Here Mr. Campbell rose and remarked that he would beg leave to suggest that these laws should not be commented on more than ELEVEN times.]

      Mr. Owen resumed--I find the expounding of these laws, and bringing them to bear on the practical conduct of mankind, is more than my friend, Mr. Campbell, can bear. Well, you see, my friends, this second law is quite sufficient to overset all the arguments of my friend, Mr. Campbell; it is evident he begins to feel its extensive influence.

      Assuredly, if no two infants are born alike, but receive from that Power which gives them existence, qualities which differ in their strength and combinations, there ought to be, in justice to these individuals, if they are to be considered responsible beings, a different religion for every child that is born. Is not this true? If they are organized differently, can we with one atom of rationality render them amenable to the same laws. I do say, that to act justly by the human race, if a religion be necessary for any one individual, a different religion is equally necessary for every other individual of the human family; and that these religions must necessarily be as various and as multiform, as are the individual organizations of our species; and, also, that these countless religions should be so modified, as to adapt themselves precisely to the strength or weakness of the faculties with which each individual has been endowed.

      Now, my friends, I could touch Mr. Campbell again and again with these simple, plain facts; but they are so decisive of the great questions before us, that I am afraid of exhausting his patience and good feelings. I will take compassion on him, therefore, and proceed to the third law. It is, "That each individual, is placed, at birth, without his knowledge or consent, within circumstances, which, acting upon his peculiar organization, impress the general character of those circumstances upon the infant, child or man. Yet that the influence of those circumstances is, to a certain degree, modified by the peculiar organization of each individual."

      Now we come to another part of the subject, which is most interesting to all, and which has not been explained sufficiently to give those unacquainted with these facts in the formation of the human character, a right understanding of its importance in the every-day practice of life.

      It is not only that all infants are made, by the constitution of their respective natures, to differ from each other, and probably to differ in every one of their senses, as well as in their general organization; but that these infants, after their birth, are placed in circumstances so different, that their characters must be often formed on models having [477] little or no resemblance to each other, frequently, indeed, the very opposite. For as there are no two infants born alike, neither is it in the power of man to place two infants under the same identical circumstances, even when they appear to be the most alike. And therefore, my friends, you not only require a different religion for every individual, in consequence of their organic difference at birth, but you also require a separate and distinct religion for each, according to the various kinds of circumstances or temptations in which each of these individuals may be placed, from their birth to death.

      My friends, there never were two infants, who for one day, or even for an hour, have been placed under precisely the same circumstances. Now only look at the cruelty and injustice, in this respect, of the doctrines of rewards and punishments of all religions. A moment's conviction will convince any intelligent mind, that no two can be placed under the same circumstances, after birth. To be so placed, they must be born at the same moment--open their eyes and see the light precisely the same direction; whatever impressions are made upon the one, must be made upon the other, and in precisely the same order and sequence of strength. Now this is utterly impracticable. And, therefore, the notion that any human being is the legitimate object of reward or punishment, on account of the circumstances in which he has been placed without his control, knowledge, or consent, is an error only to be accounted for from the irrational impressions made upon us by our ancestors, relative to the real character of human nature.

      We well know, from the general history of the world, that when infants are born, they must become men according to the country and district in which they were reared; that they must be influenced by the circumstances existing in that particular country or district. They cannot be influenced by that which they do not know and cannot feel. Therefore, as infants and children have no power whatever to direct or control these circumstances, no religion can be made to apply to them without the greatest injustice. And as it is demonstrated that children and men are the effects of their organization and external circumstances; that these combined operations form them to be whatever they are, at every moment of their time: no religion can be applicable to beings whose characters are so formed.

      It is from this view of the subject, that I have said, again and again, that it is most irrational to treat children or men in the manner in which we have heretofore done, and to consider them responsible, as the cause of their characters; when, from their nature, they have been, and must continue to be, the effects of combined causes over which they have no control. [478]

      But, my friends, although it were possible to impress children with precisely the same circumstances, at and from their birth, the variety of their original organization would make a material and very important difference. For the circumstances operating upon, and influencing the mind of, one child, would create a very different impression from those made upon another; and yet the child itself is in no degree the cause of this difference. And therefore, again, none of the religions of the world can apply with justice to a being so formed and matured.

      Well, let us look at the next argument against all religions, contained in the fourth law. I stated to you, that "No infant has the power of deciding at what period of time, or in what part of the world it shall come into existence, of whom it shall be born, in what particular religion it shall be trained to believe, or by what other circumstances, it shall be surrounded from birth to death."

      Now, my friends, I wish you to remark, as I proceed, that each of these laws, by itself, even taken separately and distinctly from their natural and necessary connection and dependence one upon the other, is much more than sufficient to refute all my friends fallacies.

      This fourth law is so full of matter and meaning, that to do it ample justice, and direct your attention fully to all its important physical, intellectual, and moral considerations, many days would be necessary, instead of the hour or two now left for me, to explain many other parts of the subject equally important. But as the discussion, at the request of the moderators, must terminate to-night, and the evening is rapidly advancing upon us, I will endeavor, before it becomes dark, to place before you as many facts as will hereafter beneficially occupy your minds for reflection; and refer to the early part of my statement, for a more full explanation of this law, and hasten to elucidate some of the remaining.

      The next in order is the fifth law, viz: "That each individual is so created, that, when young, he may be made to receive impressions to produce either true ideas or false notions, and beneficial or injurious habits, and to retain them with great tenacity."

      My friend, Mr. Campbell, is a most striking living example of the overwhelming influence of this law of our nature. He has been organized as we behold him; for which he has neither merit nor demerit. He was afterward trained and educated in a particular part of Europe, and subsequently in this country, and placed under circumstances by which he has been forced to believe in his particular views of the Christian religion, and by which we all perceive he is now influenced. He has been thus influenced to his peculiar conduct by the same general laws of our nature, that have compelled me to act as I have done, [479] and which govern the birth, life, and death of every being that has yet been born.

      You see, then, my friends, that through this law of our nature, we may force any child to become a Mahometan, a Christian, or an idolater, a Jew, Quaker, or a cannibal. The child is a perfectly passive piece of clay, to be moulded, by those around him, into any shape they please. And then the greater or less tenacity with which the ideas given to it will be retained, depends upon a great many circumstances, as much beyond the individual's control, as was his original organization.

      This is that law of our nature, which, when thoroughly understood, will enable you to become potters, to enable you, through an accurate knowledge of it, to place your children in any mould, more or less perfect, according as you may have been better or worse informed upon the subject, or more or less expert in the practice. None of the religions in the world, however, can be applicable to a being whose character is thus formed necessarily by his nature and condition in life.

      The sixth law states, that "Each individual is so created, that when young, he must believe according to the strongest conviction that is made on his mind and other faculties; while his belief, in no case depends upon his will."

      In commenting on this sixth law, Mr. Campbell entangles himself and his audience in the mazes of metaphysical disquisition. I saw at once that his notions regarding this law were confused by the notions early forced into his mind, relative to free will and action in man; and became, therefore, merely metaphysical. But this law promulgates facts which are either true or false. Now, it is a fact, that man can believe according to his will, or that he cannot. Now, let all of you endeavor to recollect something which you believe; and then try if you have power sufficient over your will to disbelieve it, even for a few minutes. Why, my friends, it is contrary to this law of our nature, which cannot be made to change its character at the bidding of any individual, however learned. I perceive you discover that by your utmost efforts you cannot accomplish it. You might, indeed, as well attempt, by the bare exercise of your volition, to bring down the sun from the firmament, as to disbelieve what you have been compelled to believe, until a more powerful conviction shall be made upon your minds. Try again, then, and see if you can believe, for ever so short a period, what former convictions now compel you to disbelieve. You find the one as impracticable as the other.

      The same irresistible law of our nature governs and controls you in [480] your disbelief as well as your belief. We have no metaphysics here; we discard them as useless for the real happiness of life, and unworthy a discussion of this character; for we ought to proceed entirely upon those facts which all can examine for themselves, and which change not--facts which can be investigated with all their attendant circumstances, at all times, by all men, who desire to acquire a knowledge of the truth for the love of truth.

      From a hint I have just received from my friend, Mr. Campbell, I perceive he is again becoming very impatient under this obvious exposition of a few plain facts; so plain, indeed, and so essential for present purpose, that he feels no reply, but a metaphysical one, can be made to them.

      I did not promise, as Mr. Campbell appears to suppose, that I would conclude in an hour; but I stated to Mr. Campbell that I was willing to rest all the points in controversy between us upon this single position, as upon it the whole controversy depended: Is there an exception to be found, throughout the whole human family, to the universal application of this law? Is there a single individual who, by that fiat of his own will, can believe, or disbelieve contrary to previous conviction made upon his mind?

      But, my friends, we have all been trained from infancy in the opposite notions. Mr. Campbell has been trained in them--and it is therefore no wonder that all our minds have been forced to become irrational.

      The notion that our will has power over our belief or disbelief, is the principal source from which emanate the mistaken notions, the injurious feelings, the malignant passions, the want of universal charity, and the vicious conduct of men. This subject, my friends, to be fully developed, so as to make a proper impression upon your minds, would also take many days to elucidate and trace to all its important practical results. It is this kind of knowledge, deeply affecting the well-being of each, and the happiness of all, that this little casket contains. It is true, this knowledge, valuable as it is, has laid buried for several thousand years, and no one suspected its intrinsic practical worth, to induce a sufficient search for its discovery. It has been covered with so much rubbish, that is required forty years' daily exertion, before I could discover it, and make it sufficiently known and attractive to draw public attention to its real merits. The question I have put to you, taken out of this casket, and which no one can answer, is decisive of the result of the whole debate; of the futility and uselessness of all religions, and whether or not they are derived from any other source than the ignorance of mankind. [481]

[COD 470-481]