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Each substance, they taught, could be caused to leave its natural state only by violent, or non-natural, means, and any substance which had been driven from its natural condition by violence was ready, and even eager, to return to the condition consonant with its nature.
Could that value be ascribed to 'additional labour actually laid out'? M'Culloch gallantly asserted that it could, though 'labour' certainly has to be interpreted in a non-natural sense. Not only is capital labour, but fermentation is labour, or how can we say that all value is proportioned to labour?
Rational ethics is an embodiment of volition, not a description of it. It is the expression of living interest, preference, and categorical choice. It leaves to psychology and history a free field for the description of moral phenomena. It has no interest in slipping far-fetched and incredible myths beneath the facts of nature, so as to lend a non-natural origin to human aspirations.
'Ever since I have known you I have been conscious of there being something about you which I found it difficult to diagnose; in an unwholesome sense, something out of the common, non-natural; an atmosphere of your own. Events, so far as you are concerned, have, during the last few days moved quickly. They have thrown an uncomfortably lurid light on that peculiarity of yours which I have noticed.
This very interesting volume is fully illustrated with twenty plates, four of them coloured, and more than forty figures in the text, showing the great variety of details from which the larger general maps have been constructed. Non-natural Features of Mars.
The truth is that the coarse and realistic criticism of which Voltaire was the consummate master, has done its work. It has driven the defenders of the old faith into the milder and more genial climate of non-natural interpretations, and the historic sense, and a certain elastic relativity of dogma. The old criticism was victorious, but after victory it vanished.
To regard life as of non-natural origin puts it beyond the sphere of legitimate inquiry; to look upon it as of natural origin, or as bound in a chain of chemical sequences, as so many late biochemists do, is still to put it where our science cannot unlock the mystery.
It is obstructed by superficial empiricism, which associates the better-known aspects of events directly together, without considering what mechanical bonds may secretly unite them; it is obstructed also by the traditional mythical idealism, intent as this philosophy is on proving nature to be the expression of something ulterior and non-natural and on hugging the fatal misconception that ideals and eventual goods are creative and miraculous forces, without perceiving that it thereby renders goods and ideals perfectly senseless; for how can anything be a good at all to which some existing nature is not already directed?
But before studying these widely different myths, let us first establish the fact that death really is regarded as something non-natural and intrusive. The modern savage readily believes in and accounts in a scientific way for violent deaths. The spear or club breaks or crushes a hole in a man, and his soul flies out. But the deaths he disbelieves in are natural deaths.
Such an account of it takes it out of the realm of human interest, because it takes it out of the realm of natural causation, and places it in the realm of the arbitrary, and non-natural.
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