161
CHC 1: 102b. Cf. HU, II: xxiii, §6; Saltykow, 35, 38. Jovellanos does not, like Locke, HU, II: viii, §26, distinguish between primary qualities (the unknowable «real» physical constitution of things) and secondary (sensually perceivable) qualities.
162
O 1: 102b, 103a, 249b, 339a; 2: 413a, §411; HU, II: xxii, §4, III: i, §3, iii, §§9, 11, 12, 15, v, vi, IV: xi, §§1, 8; Condillac, Essai, passim.
163
Tratado del análisis del discurso, considerado lógica y gradualmente, CHC 1: 153b. In this Tratado Jovellanos is quoted as an example of «clarity, precision, and elegance».
164
See, for instance, Locke, Conduct of the understanding, 249-251. Cf. Ferguson, Moral Phil., 3-4.
165
See esp. HU, III: ix, §21, x, §2, xi, IV: v, §4.
166
TTP 1: 240a. Cf. CHC 1: 150b: «el arte de pensar y el de hablar, que se reducen a lo mismo». Beside speech, language for Jovellanos, CHC 1: 102, includes shouts, gestures, and facial movements. Cf. Condillac's discussion of «langage d'action» and the development of language, Essai, 256 ff. Unlike Locke, HU, III: ii, §1, who finds only an arbitrary connection between words and ideas, Jovellanos, D 1: 377, speaks of «la analogía de los sonidos con las varias sensaciones de los sentidos» and refers to Adam's invention of «nombres convenientes a la naturaleza de cada objeto». This implies some affinity between words and things.
167
TTP 1: 250b. Numerous passages from Locke and Condillac could be cited in comparison. See, e. g., HU, III: x, §5, IV: xii, §7; Condillac, Essai, 204-205, 486 ff Logique, 122 ff.
168
HU, III: xi, §§15-16. Cf. HU, IV: iii, §18, xii, §8.
169
Bases 1: 272. This emphasis on ethics has astonished and pleased Yaben, Juicio crítico, 51, 81, 290-291, and Villota, 163. The former emphasizes Jovellanos' adherence to «la moral religiosa» without taking into account his equally insistent pleas for education in the civic virtues. The latter finds Jovellanos' advocacy of moral education «en pleno apogeo de las 'ciencias útiles'» a curious phenomenon, failing to note the concern with virtue and ethics so continually found in Locke, Shaftesbury, Ferguson, Godwin, Condillac, Rousseau, etc., etc. For these authors, as for Jovellanos, ethics is a useful, perhaps the most useful, science. «Morality», Locke had already written, «is the proper science and business of mankind in general» (HU, IV: xii, §11).
170
Calatrava 1: 208b, §10. Cf. CHC 1: 101b-102a, where the principles of ethics are said to derive from knowledge of the Creator, of the creature, and of the relation between them. Understanding of relations is for Jovellanos equivalent to reason: «por razón, entendemos la facultad de percibir y juzgar las relaciones de las cosas», MSC 3, no. 58, ltr. 3. Villota, 44, compares Jovellanos' doctrine on the rational source of ethics with a passage from the Summa theologica in order to support his argument for Jovellanos' scholasticism. Yaben, Juicio crítico, 21, finds morality based on reason alone characteristic of Protestant ethics.