Where then is the place for error, for wrong opinions, and pre-judgments? Let us suppose, that a number of individuals are observing some object at a distance from them. No qualities are given but those common to a variety of objects, such as a man, horse, ox, &c. The perceptive faculty has deceived no one in this case. It has given nothing but real qualities. The Understanding can only form a notion of it, as an object possessing these particular qualities. The Judgment can only affirm, that the qualities perceived are common to different classes of objects, and consequently, that no affirmations can be made as to what class the object perceived does belong. The Intelligence, therefore, makes no false affirmations. Still the inquiry goes round. “What is it?” One answers, “It is a man.” That is my opinion. Another: “It is a horse.” That is my judgment. Another still says, “I differ from you all. It is an ox.” That is my notion. Now, what are these opinions, judgments, and notions? Are they real affirmations of the Intelligence? By no means. The Intelligence cannot affirm at all, under such circumstances. They are nothing in reality, but mere assumptions of the Will. A vast majority of the so called opinions, beliefs, judgments, and notions among men, and all where error is found, are nothing but assumptions of the Will.

Assumptions are sometimes based upon real affirmations of the Intelligence, and sometimes not. Suppose the individuals above referred to approach the object, till qualities are given which are peculiar to the horse. The Judgment at once classifies the object accordingly. As soon as this takes place, they all exclaim, “well, it is a horse.” Here are assumptions again, but assumptions based upon real affirmations of the Intelligence. In the former instance we had assumptions based upon no such affirmations.

False assumptions do not always imply moral guilt. Much of the necessary business of life has no other basis than prudent or imprudent guessing. When the farmer, for example, casts any particular seed into the ground, it is only by balance of probabilities that he often determines, as far as he does or can determine, what is best; and not unfrequently is he necessitated to assume and act, when all probabilities are so perfectly balanced, that he can find no reasons at all for taking one course in distinction from another. Yet no moral guilt is incurred when one is necessitated to act in some direction, and when all available light has been sought and employed to determine the direction which is best.

As false assumptions, however, often involve very great moral guilt, it may be important to develope some of the distinguishing characteristics of assumptions of this class.

1. All assumptions involve moral guilt, which are in opposition to the real and positive affirmations of the Intelligence. As the Will may assume in the absence of such affirmations, and in the direction of them, so it may in opposition to them. When you have carried a man’s Intellect in favor of a given proposition, it is by no means certain that you have gained his assent to its truth. He may still assume, that all the evidence presented is inadequate, and consequently refuse to admit its truth. When the Will thus divorces itself from the Intelligence, guilt of no ordinary character is incurred. Men often express their convictions of the guilt thus incurred, by saying to individuals, “You are bound to admit that fact or proposition as true. You are already convinced. What excuse have you for not yielding to that conviction?” Yet individuals will often do fatal violence to their intellectual and moral nature, by holding on to assumptions, in reality known to be false.

2. Assumptions involve moral guilt which are formed without availing ourselves of all the light within our reach as the basis of our assumptions. For us to assume any proposition, or statement, to be true or false, in the absence of affirmations of the Intelligence, as the basis of such assumptions, when adequate light is available, involves the same criminality, as assumptions in opposition to the Intelligence. Hence we often have the expression in common life, “You had no right to form a judgment under such circumstances. You were bound, before doing it, to avail yourself of all the light within your reach.”

3. Positive assumptions, without intellectual affirmations as their basis, equally positive, involve moral guilt of no ordinary character. As remarked above, we are often placed in circumstances in which we are necessitated to act in some direction, and to select some particular course without any perceived reasons in favor of that one course in distinction from another. Now while action is proper in such a condition, it is not proper to make a positive assumption that the course selected is the best. Suppose, that all the facts before my mind bearing upon the character of a neighbor, are equally consistent with the possession, on his part, of a character either good or bad. I do violence to my intellectual and moral nature, if, under such circumstances, I make the assumption that his character is either the one or the other, and especially, that it is the latter instead of the former. How often do flagrant transgressions of moral rectitude occur in such instances!