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A study of characterisation in the novels of George Eliot

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36.<br />

recognise that <strong>the</strong>ir only safeguard aga<strong>in</strong>st such necessity is "evidence"<br />

and "precise notions, II 115 and <strong>the</strong> direct<strong>in</strong>g <strong>of</strong> <strong>the</strong>ir energies and <strong>the</strong><br />

116<br />

strength <strong>of</strong> <strong>the</strong>ir will towards achiev<strong>in</strong>g "some possible better."<br />

The tension between a belief <strong>in</strong> "universal causality" 117 and a belief<br />

<strong>in</strong> <strong>the</strong> capacity <strong>of</strong> <strong>the</strong> <strong>in</strong>dividual to exercise his will underp<strong>in</strong>s all<br />

<strong>George</strong> <strong>Eliot</strong>'s thought. The Positivistic faith <strong>in</strong> irreversible laws,<br />

while conferr<strong>in</strong>g <strong>the</strong> possibility <strong>of</strong> scientific progress, also bordered<br />

on a totally mechanistic description <strong>of</strong> <strong>the</strong> world and <strong>of</strong> human possibility.<br />

Yet some measure <strong>of</strong> freedom <strong>of</strong> choice had to be ma<strong>in</strong>ta<strong>in</strong>ed if an<br />

<strong>in</strong>dividual was to be held responsible for his actions. There is an important<br />

difference between moral progress vlhich is determ<strong>in</strong>ed. and <strong>in</strong>evitable)<br />

and moral progress which occurs as a result <strong>of</strong> an <strong>in</strong>dividual's<br />

mak<strong>in</strong>g genu<strong>in</strong>e moral choices and learn<strong>in</strong>g from his successes and failures.<br />

<strong>George</strong> <strong>Eliot</strong>'s solution to <strong>the</strong> problem <strong>of</strong> hOi'l a character can have any<br />

118<br />

free will at all <strong>in</strong> a world dom<strong>in</strong>ated by "<strong>in</strong>variability <strong>of</strong> sequence"<br />

is two-fold. Some laws are <strong>in</strong>exorably b<strong>in</strong>d<strong>in</strong>g and unmodifiable and towards<br />

those we can only adopt an attitude <strong>of</strong> patient stoicism. But o<strong>the</strong>rs, especially<br />

those which <strong>in</strong>volve social or moral organisation, are less rigi~<strong>in</strong><br />

that a knowledge <strong>of</strong> <strong>the</strong>m l<br />

least enables us to co-operate with <strong>the</strong>m to<br />

achieve beneficent results. We cannot make any impression on <strong>the</strong> law <strong>of</strong><br />

gravity but we can recognise <strong>the</strong> learn<strong>in</strong>g processes outl<strong>in</strong>ed by <strong>the</strong><br />

association psychologists, avoid certa<strong>in</strong> tendencies and re<strong>in</strong>force o<strong>the</strong>rs<br />

<strong>in</strong> order to effect desired change. This solution is summed up <strong>in</strong> <strong>the</strong><br />

phrase "freedom is necessity understood." 119 The o<strong>the</strong>r solution <strong>of</strong>fered<br />

is Lewes" emergent evolutionary belief, where <strong>the</strong> immense complexity <strong>of</strong><br />

<strong>the</strong> factors <strong>in</strong> any given operation makes accurate prediction impossible<br />

and thus confers a certa<strong>in</strong> flexibility. It is not that certa<strong>in</strong> causes will<br />

not produce certa<strong>in</strong> effects; it is that we can never be entirely sure <strong>of</strong>

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