PART I.

It seems so natural a thought to ascribe to their utility the praise, which we bestow on the social virtues, that one would expect to meet with this principle everywhere in moral writers, as the chief foundation of their reasoning and enquiry. In common life, we may observe, that the circ.u.mstance of utility is always appealed to; nor is it supposed, that a greater eulogy can be given to any man, than to display his usefulness to the public, and enumerate the services, which he has performed to mankind and society. What praise, even of an inanimate form, if the regularity and elegance of its parts destroy not its fitness for any useful purpose! And how satisfactory an apology for any disproportion or seeming deformity, if we can show the necessity of that particular construction for the use intended! A ship appears more beautiful to an artist, or one moderately skilled in navigation, where its prow is wide and swelling beyond its p.o.o.p, than if it were framed with a precise geometrical regularity, in contradiction to all the laws of mechanics. A building, whose doors and windows were exact squares, would hurt the eye by that very proportion; as ill adapted to the figure of a human creature, for whose service the fabric was intended.

What wonder then, that a man, whose habits and conduct are hurtful to society, and dangerous or pernicious to every one who has an intercourse with him, should, on that account, be an object of disapprobation, and communicate to every spectator the strongest sentiment of disgust and hatred.

[Footnote: We ought not to imagine, because an inanimate object may be useful as well as a man, that therefore it ought also, according to this system, to merit he appellation of VIRTUOUS. The sentiments, excited by utility, are, in the two cases, very different; and the one is mixed with affection, esteem, approbation, &c., and not the other. In like manner, an inanimate object may have good colour and proportions as well as a human figure. But can we ever be in love with the former?

There are a numerous set of pa.s.sions and sentiments, of which thinking rational beings are, by the original const.i.tution of nature, the only proper objects: and though the very same qualities be transferred to an insensible, inanimate being, they will not excite the same sentiments.

The beneficial qualities of herbs and minerals are, indeed, sometimes called their VIRTUES; but this is an effect of the caprice of language, which out not to be regarded in reasoning. For though there be a species of approbation attending even inanimate objects, when beneficial, yet this sentiment is so weak, and so different from that which is directed to beneficent magistrates or statesman; that they ought not to be ranked under the same cla.s.s or appellation.

A very small variation of the object, even where the same qualities are preserved, will destroy a sentiment. Thus, the same beauty, transferred to a different s.e.x, excites no amorous pa.s.sion, where nature is not extremely perverted.]

But perhaps the difficulty of accounting for these effects of usefulness, or its contrary, has kept philosophers from admitting them into their systems of ethics, and has induced them rather to employ any other principle, in explaining the origin of moral good and evil. But it is no just reason for rejecting any principle, confirmed by experience, that we cannot give a satisfactory account of its origin, nor are able to resolve it into other more general principles. And if we would employ a little thought on the present subject, we need be at no loss to account for the influence of utility, and to deduce it from principles, the most known and avowed in human nature.

From the apparent usefulness of the social virtues, it has readily been inferred by sceptics, both ancient and modern, that all moral distinctions arise from education, and were, at first, invented, and afterwards encouraged, by the art of politicians, in order to render men tractable, and subdue their natural ferocity and selfishness, which incapacitated them for society. This principle, indeed, of precept and education, must so far be owned to have a powerful influence, that it may frequently increase or diminish, beyond their natural standard, the sentiments of approbation or dislike; and may even, in particular instances, create, without any natural principle, a new sentiment of this kind; as is evident in all superst.i.tious practices and observances: But that ALL moral affection or dislike arises from this origin, will never surely be allowed by any judicious enquirer. Had nature made no such distinction, founded on the original const.i.tution of the mind, the words, HONOURABLE and SHAMEFUL, LOVELY and ODIOUS, n.o.bLE and DESPICABLE, had never had place in any language; nor could politicians, had they invented these terms, ever have been able to render them intelligible, or make them convey any idea to the audience. So that nothing can be more superficial than this paradox of the sceptics; and it were well, if, in the abstruser studies of logic and metaphysics, we could as easily obviate the cavils of that sect, as in the practical and more intelligible sciences of politics and morals.

The social virtues must, therefore, be allowed to have a natural beauty and amiableness, which, at first, antecedent to all precept or education, recommends them to the esteem of uninstructed mankind, and engages their affections. And as the public utility of these virtues is the chief circ.u.mstance, whence they derive their merit, it follows, that the end, which they have a tendency to promote, must be some way agreeable to us, and take hold of some natural affection. It must please, either from considerations of self-interest, or from more generous motives and regards.

It has often been a.s.serted, that, as every man has a strong connexion with society, and perceives the impossibility of his solitary subsistence, he becomes, on that account, favourable to all those habits or principles, which promote order in society, and insure to him the quiet possession of so inestimable a blessing, As much as we value our own happiness and welfare, as much must we applaud the practice of justice and humanity, by which alone the social confederacy can be maintained, and every man reap the fruits of mutual protection and a.s.sistance.

This deduction of morals from self-love, or a regard to private interest, is an obvious thought, and has not arisen wholly from the wanton sallies and sportive a.s.saults of the sceptics. To mention no others, Polybius, one of the gravest and most judicious, as well as most moral writers of antiquity, has a.s.signed this selfish origin to all our sentiments of virtue. [Footnote: Undutifulness to parents is disapproved of by mankind, [Greek quotation inserted here]. Ingrat.i.tude for a like reason (though he seems there to mix a more generous regard) [Greek quotation inserted here] Lib. vi cap. 4. (Ed. Gronorius.) Perhaps the historian only meant, that our sympathy and humanity was more enlivened, by our considering the similarity of our case with that of the person suffering; which is a just sentiment.] But though the solid practical sense of that author, and his aversion to all vain subtilties, render his authority on the present subject very considerable; yet is not this an affair to be decided by authority, and the voice of nature and experience seems plainly to oppose the selfish theory.

We frequently bestow praise on virtuous actions, performed in very distant ages and remote countries; where the utmost subtilty of imagination would not discover any appearance of self-interest, or find any connexion of our present happiness and security with events so widely separated from us.

A generous, a brave, a n.o.ble deed, performed by an adversary, commands our approbation; while in its consequences it may be acknowledged prejudicial to our particular interest.

Where private advantage concurs with general affection for virtue, we readily perceive and avow the mixture of these distinct sentiments, which have a very different feeling and influence on the mind. We praise, perhaps, with more alacrity, where the generous humane action contributes to our particular interest: But the topics of praise, which we insist on, are very wide of this circ.u.mstance. And we may attempt to bring over others to our sentiments, without endeavouring to convince them, that they reap any advantage from the actions which we recommend to their approbation and applause.

Frame the model of a praiseworthy character, consisting of all the most amiable moral virtues: Give instances, in which these display themselves after an eminent and extraordinary manner: You readily engage the esteem and approbation of all your audience, who never so much as enquire in what age and country the person lived, who possessed these n.o.ble qualities: A circ.u.mstance, however, of all others, the most material to self-love, or a concern for our own individual happiness. Once on a time, a statesman, in the shock and contest of parties, prevailed so far as to procure, by his eloquence, the banishment of an able adversary; whom he secretly followed, offering him money for his support during his exile, and soothing him with topics of consolation in his misfortunes.

ALAS! cries the banished statesman, WITH WHAT REGRET MUST I LEAVE MY FRIENDS IN THIS CITY, WHERE EVEN ENEMIES ARE SO GENEROUS! Virtue, though in an enemy, here pleased him: And we also give it the just tribute of praise and approbation; nor do we retract these sentiments, when we hear, that the action pa.s.sed at Athens, about two thousand years ago, and that the persons' names were Eschines and Demosthenes.

WHAT IS THAT TO ME? There are few occasions, when this question is not pertinent: And had it that universal, infallible influence supposed, it would turn into ridicule every composition, and almost every conversation, which contain any praise or censure of men and manners.

It is but a weak subterfuge, when pressed by these facts and arguments, to say, that we transport ourselves, by the force of imagination, into distant ages and countries, and consider the advantage, which we should have reaped from these characters, had we been contemporaries, and had any commerce with the persons. It is not conceivable, how a REAL sentiment or pa.s.sion can ever arise from a known IMAGINARY interest; especially when our REAL interest is still kept in view, and is often acknowledged to be entirely distinct from the imaginary, and even sometimes opposite to it.

A man, brought to the brink of a precipice, cannot look down without trembling; and the sentiment of IMAGINARY danger actuates him, in opposition to the opinion and belief of REAL safety. But the imagination is here a.s.sisted by the presence of a striking object; and yet prevails not, except it be also aided by novelty, and the unusual appearance of the object. Custom soon reconciles us to heights and precipices, and wears off these false and delusive terrors. The reverse is observable in the estimates which we form of characters and manners; and the more we habituate ourselves to an accurate scrutiny of morals, the more delicate feeling do we acquire of the most minute distinctions between vice and virtue. Such frequent occasion, indeed, have we, in common life, to p.r.o.nounce all kinds of moral determinations, that no object of this kind can be new or unusual to us; nor could any FALSE views or prepossessions maintain their ground against an experience, so common and familiar.

Experience being chiefly what forms the a.s.sociations of ideas, it is impossible that any a.s.sociation could establish and support itself, in direct opposition to that principle.

Usefulness is agreeable, and engages our approbation. This is a matter of fact, confirmed by daily observation. But, USEFUL? For what? For somebody's interest, surely. Whose interest then? Not our own only: For our approbation frequently extends farther. It must, therefore, be the interest of those, who are served by the character or action approved of; and these we may conclude, however remote, are not totally indifferent to us. By opening up this principle, we shall discover one great source of moral distinctions.

PART II.

Self-love is a principle in human nature of such extensive energy, and the interest of each individual is, in general, so closely connected with that of the community, that those philosophers were excusable, who fancied that all our concern for the public might be resolved into a concern for our own happiness and preservation. They saw every moment, instances of approbation or blame, satisfaction or displeasure towards characters and actions; they denominated the objects of these sentiments, VIRTUES, or VICES; they observed, that the former had a tendency to increase the happiness, and the latter the misery of mankind; they asked, whether it were possible that we could have any general concern for society, or any disinterested resentment of the welfare or injury of others; they found it simpler to consider all these sentiments as modifications of self-love; and they discovered a pretence, at least, for this unity of principle, in that close union of interest, which is so observable between the public and each individual.

But notwithstanding this frequent confusion of interests, it is easy to attain what natural philosophers, after Lord Bacon, have affected to call the experimentum crucis, or that experiment which points out the right way in any doubt or ambiguity. We have found instances, in which private interest was separate from public; in which it was even contrary: And yet we observed the moral sentiment to continue, notwithstanding this disjunction of interests. And wherever these distinct interests sensibly concurred, we always found a sensible increase of the sentiment, and a more warm affection to virtue, and detestation of vice, or what we properly call, GRAt.i.tUDE and REVENGE.

Compelled by these instances, we must renounce the theory, which accounts for every moral sentiment by the principle of self-love. We must adopt a more public affection, and allow, that the interests of society are not, even on their own account, entirely indifferent to us. Usefulness is only a tendency to a certain end; and it is a contradiction in terms, that anything pleases as means to an end, where the end itself no wise affects us. If usefulness, therefore, be a source of moral sentiment, and if this usefulness be not always considered with a reference to self; it follows, that everything, which contributes to the happiness of society, recommends itself directly to our approbation and good-will. Here is a principle, which accounts, in great part, for the origin of morality: And what need we seek for abstruse and remote systems, when there occurs one so obvious and natural?

[FOOTNOTE: It is needless to push our researches so far as to ask, why we have humanity or a fellow-feeling with others. It is sufficient, that this is experienced to be a principle in human nature. We must stop somewhere in our examination of causes; and there are, in every science, some general principles, beyond which we cannot hope to find any principle more general. No man is absolutely indifferent to the happiness and misery of others. The first has a natural tendency to give pleasure; the second, pain. This every one may find in himself. It is not probable, that these principles can be resolved into principles more simple and universal, whatever attempts may have been made to that purpose. But if it were possible, it belongs not to the present subject; and we may here safely consider these principles as original; happy, if we can render all the consequences sufficiently plain and perspicuous!]

Have we any difficulty to comprehend the force of humanity and benevolence? Or to conceive, that the very aspect of happiness, joy, prosperity, gives pleasure; that of pain, suffering, sorrow, communicates uneasiness? The human countenance, says Horace ['Uti ridentibus arrident, ita flentibus adflent Humani vultus,'--Hor.], borrows smiles or tears from the human countenance. Reduce a person to solitude, and he loses all enjoyment, except either of the sensual or speculative kind; and that because the movements of his heart are not forwarded by correspondent movements in his fellow-creatures. The signs of sorrow and mourning, though arbitrary, affect us with melancholy; but the natural symptoms, tears and cries and groans, never fail to infuse compa.s.sion and uneasiness. And if the effects of misery touch us in so lively a manner; can we be supposed altogether insensible or indifferent towards its causes; when a malicious or treacherous character and behaviour are presented to us?

We enter, I shall suppose, into a convenient, warm, well-contrived apartment: We necessarily receive a pleasure from its very survey; because it presents us with the pleasing ideas of ease, satisfaction, and enjoyment. The hospitable, good-humoured, humane landlord appears.

This circ.u.mstance surely must embellish the whole; nor can we easily forbear reflecting, with pleasure, on the satisfaction which results to every one from his intercourse and good-offices.

His whole family, by the freedom, ease, confidence, and calm enjoyment, diffused over their countenances, sufficiently express their happiness.

I have a pleasing sympathy in the prospect of so much joy, and can never consider the source of it, without the most agreeable emotions.

He tells me, that an oppressive and powerful neighbour had attempted to dispossess him of his inheritance, and had long disturbed all his innocent and social pleasures. I feel an immediate indignation arise in me against such violence and injury.

But it is no wonder, he adds, that a private wrong should proceed from a man, who had enslaved provinces, depopulated cities, and made the field and scaffold stream with human blood. I am struck with horror at the prospect of so much misery, and am actuated by the strongest antipathy against its author.

In general, it is certain, that, wherever we go, whatever we reflect on or converse about, everything still presents us with the view of human happiness or misery, and excites in our breast a sympathetic movement of pleasure or uneasiness. In our serious occupations, in our careless amus.e.m.e.nts, this principle still exerts its active energy.

A man who enters the theatre, is immediately struck with the view of so great a mult.i.tude, partic.i.p.ating of one common amus.e.m.e.nt; and experiences, from their very aspect, a superior sensibility or disposition of being affected with every sentiment, which he shares with his fellow-creatures.

He observes the actors to be animated by the appearance of a full audience, and raised to a degree of enthusiasm, which they cannot command in any solitary or calm moment.

Every movement of the theatre, by a skilful poet, is communicated, as it were by magic, to the spectators; who weep, tremble, resent, rejoice, and are inflamed with all the variety of pa.s.sions, which actuate the several personages of the drama.

Where any event crosses our wishes, and interrupts the happiness of the favourite characters, we feel a sensible anxiety and concern. But where their sufferings proceed from the treachery, cruelty, or tyranny of an enemy, our b.r.e.a.s.t.s are affected with the liveliest resentment against the author of these calamities. It is here esteemed contrary to the rules of art to represent anything cool and indifferent. A distant friend, or a confident, who has no immediate interest in the catastrophe, ought, if possible, to be avoided by the poet; as communicating a like indifference to the audience, and checking the progress of the pa.s.sions.

Few species of poetry are more entertaining than PASTORAL; and every one is sensible, that the chief source of its pleasure arises from those images of a gentle and tender tranquillity, which it represents in its personages, and of which it communicates a like sentiment to the reader.

Sannazarius, who transferred the scene to the sea-sh.o.r.e, though he presented the most magnificent object in nature, is confessed to have erred in his choice. The idea of toil, labour, and danger, suffered by the fishermen, is painful; by an unavoidable sympathy, which attends every conception of human happiness or misery.

When I was twenty, says a French poet, Ovid was my favourite: Now I am forty, I declare for Horace. We enter, to be sure, more readily into sentiments, which resemble those we feel every day: But no pa.s.sion, when well represented, can be entirely indifferent to us; because there is none, of which every man has not, within him, at least the seeds and first principles. It is the business of poetry to bring every affection near to us by lively imagery and representation, and make it look like truth and reality: A certain proof, that, wherever that reality is found, our minds are disposed to be strongly affected by it.

Any recent event or piece of news, by which the fate of states, provinces, or many individuals is affected, is extremely interesting even to those whose welfare is not immediately engaged. Such intelligence is propagated with celerity, heard with avidity, and enquired into with attention and concern. The interest of society appears, on this occasion, to be in some degree the interest of each individual. The imagination is sure to be affected; though the pa.s.sions excited may not always be so strong and steady as to have great influence on the conduct and behaviour.

The perusal of a history seems a calm entertainment; but would be no entertainment at all, did not our hearts beat with correspondent movements to those which are described by the historian.

Thucydides and Guicciardin support with difficulty our attention; while the former describes the trivial encounters of the small cities of Greece, and the latter the harmless wars of Pisa. The few persons interested and the small interest fill not the imagination, and engage not the affections. The deep distress of the numerous Athenian army before Syracuse; the danger which so nearly threatens Venice; these excite compa.s.sion; these move terror and anxiety.

The indifferent, uninteresting style of Suetonius, equally with the masterly pencil of Tacitus, may convince us of the cruel depravity of Nero or Tiberius: But what a difference of sentiment! While the former coldly relates the facts; and the latter sets before our eyes the venerable figures of a Sora.n.u.s and a Thrasea, intrepid in their fate, and only moved by the melting sorrows of their friends and kindred. What sympathy then touches every human heart! What indignation against the tyrant, whose causeless fear or unprovoked malice gave rise to such detestable barbarity!

If we bring these subjects nearer: If we remove all suspicion of fiction and deceit: What powerful concern is excited, and how much superior, in many instances, to the narrow attachments of self-love and private interest! Popular sedition, party zeal, a devoted obedience to factious leaders; these are some of the most visible, though less laudable effects of this social sympathy in human nature.

The frivolousness of the subject too, we may observe, is not able to detach us entirely from what carries an image of human sentiment and affection.

When a person stutters, and p.r.o.nounces with difficulty, we even sympathize with this trivial uneasiness, and suffer for him. And it is a rule in criticism, that every combination of syllables or letters, which gives pain to the organs of speech in the recital, appears also from a species of sympathy harsh and disagreeable to the ear. Nay, when we run over a book with our eye, we are sensible of such unharmonious composition; because we still imagine, that a person recites it to us, and suffers from the p.r.o.nunciation of these jarring sounds. So delicate is our sympathy!

Easy and unconstrained postures and motions are always beautiful: An air of health and vigour is agreeable: Clothes which warm, without burthening the body; which cover, without imprisoning the limbs, are well-fashioned. In every judgement of beauty, the feelings of the person affected enter into consideration, and communicate to the spectator similar touches of pain or pleasure.