[Footnote: 'Decentior equus cujus astricta suntilia; sed idem velocior. Pulcher aspectu sit athleta, cujus lacertos execitatio expressit; idem certamini paratior nunquam enim SPECIES ab UTILITATE dividitur. Sed hoc quidem discernere modici judicii est.'--Quintilian, Inst. lib. viii. cap. 3.]

What wonder, then, if we can p.r.o.nounce no judgement concerning the character and conduct of men, without considering the tendencies of their actions, and the happiness or misery which thence arises to society? What a.s.sociation of ideas would ever operate, were that principle here totally unactive.

[Footnote: In proportion to the station which a man possesses, according to the relations in which he is placed; we always expect from him a greater or less degree of good, and when disappointed, blame his inutility; and much more do we blame him, if any ill or prejudice arise from his conduct and behaviour. When the interests of one country interfere with those of another, we estimate the merits of a statesman by the good or ill, which results to his own country from his measures and councils, without regard to the prejudice which he brings on its enemies and rivals. His fellow-citizens are the objects, which lie nearest the eye, while we determine his character. And as nature has implanted in every one a superior affection to his own country, we never expect any regard to distant nations, where a compet.i.tion arises. Not to mention, that, while every man consults the good of his own community, we are sensible, that the general interest of mankind is better promoted, than any loose indeterminate views to the good of a species, whence no beneficial action could ever result, for want of a duly limited object, on which they could exert themselves.]

If any man from a cold insensibility, or narrow selfishness of temper, is unaffected with the images of human happiness or misery, he must be equally indifferent to the images of vice and virtue: As, on the other hand, it is always found, that a warm concern for the interests of our species is attended with a delicate feeling of all moral distinctions; a strong resentment of injury done to men; a lively approbation of their welfare. In this particular, though great superiority is observable of one man above another; yet none are so entirely indifferent to the interest of their fellow-creatures, as to perceive no distinctions of moral good and evil, in consequence of the different tendencies of actions and principles. How, indeed, can we suppose it possible in any one, who wears a human heart, that if there be subjected to his censure, one character or system of conduct, which is beneficial, and another which is pernicious to his species or community, he will not so much as give a cool preference to the former, or ascribe to it the smallest merit or regard? Let us suppose such a person ever so selfish; let private interest have ingrossed ever so much his attention; yet in instances, where that is not concerned, he must unavoidably feel SOME propensity to the good of mankind, and make it an object of choice, if everything else be equal. Would any man, who is walking along, tread as willingly on another's gouty toes, whom he has no quarrel with, as on the hard flint and pavement? There is here surely a difference in the case. We surely take into consideration the happiness and misery of others, in weighing the several motives of action, and incline to the former, where no private regards draw us to seek our own promotion or advantage by the injury of our fellow-creatures. And if the principles of humanity are capable, in many instances, of influencing our actions, they must, at all times, have some authority over our sentiments, and give us a general approbation of what is useful to society, and blame of what is dangerous or pernicious. The degrees of these sentiments may be the subject of controversy; but the reality of their existence, one should think, must be admitted in every theory or system.

A creature, absolutely malicious and spiteful, were there any such in nature, must be worse than indifferent to the images of vice and virtue.

All his sentiments must be inverted, and directly opposite to those, which prevail in the human species. Whatever contributes to the good of mankind, as it crosses the constant bent of his wishes and desires, must produce uneasiness and disapprobation; and on the contrary, whatever is the source of disorder and misery in society, must, for the same reason, be regarded with pleasure and complacency. Timon, who probably from his affected spleen more than an inveterate malice, was denominated the manhater, embraced Alcibiades with great fondness. GO ON, MY BOY! cried he, ACQUIRE THE CONFIDENCE OF THE PEOPLE: YOU WILL ONE DAY, I FORESEE, BE THE CAUSE OF GREAT CALAMITIES TO THEM [Footnote: Plutarch fit vita Ale.]. Could we admit the two principles of the Manicheans, it is an infallible consequence, that their sentiments of human actions, as well as of everything else, must be totally opposite, and that every instance of justice and humanity, from its necessary tendency, must please the one deity and displease the other. All mankind so far resemble the good principle, that, where interest or revenge or envy perverts not our disposition, we are always inclined, from our natural philanthropy, to give the preference to the happiness of society, and consequently to virtue above its opposite. Absolute, unprovoked, disinterested malice has never perhaps place in any human breast; or if it had, must there pervert all the sentiments of morals, as well as the feelings of humanity. If the cruelty of Nero be allowed entirely voluntary, and not rather the effect of constant fear and resentment; it is evident that Tigellinus, preferably to Seneca or Burrhus, must have possessed his steady and uniform approbation.

A statesman or patriot, who serves our own country in our own time, has always a more pa.s.sionate regard paid to him, than one whose beneficial influence operated on distant ages or remote nations; where the good, resulting from his generous humanity, being less connected with us, seems more obscure, and affects us with a less lively sympathy. We may own the merit to be equally great, though our sentiments are not raised to an equal height, in both cases. The judgement here corrects the inequalities of our internal emotions and perceptions; in like manner, as it preserves us from error, in the several variations of images, presented to our external senses. The same object, at a double distance, really throws on the eye a picture of but half the bulk; yet we imagine that it appears of the same size in both situations; because we know that on our approach to it, its image would expand on the eye, and that the difference consists not in the object itself, but in our position with regard to it. And, indeed, without such a correction of appearances, both in internal and external sentiment, men could never think or talk steadily on any subject; while their fluctuating situations produce a continual variation on objects, and throw them into such different and contrary lights and positions.

[Footnote: For a little reason, the tendencies of actions and characters, not their real accidental consequences, are alone regarded in our more determinations or general judgements; though in our real feeling or sentiment, we cannot help paying greater regard to one whose station, joined to virtue, renders him really useful to society, then to one, who exerts the social virtues only in good intentions and benevolent affections. Separating the character from the furtone, by an easy and necessary effort of thought, we p.r.o.nounce these persons alike, and give them the appearance: But is not able entirely to prevail our sentiment.

Why is this peach-tree said to be better than that other; but because it produces more or better fruit? And would not the same praise be given it, though snails or vermin had destroyed the peaches, before they came to full maturity? In morals too, is not THE TREE KNOWN BY THE FRUIT?

And cannot we easily distinguish between nature and accident, in the one case as well as in the other?]

The more we converse with mankind, and the greater social intercourse we maintain, the more shall we be familiarized to these general preferences and distinctions, without which our conversation and discourse could scarcely be rendered intelligible to each other. Every man's interest is peculiar to himself, and the aversions and desires, which result from it, cannot be supposed to affect others in a like degree. General language, therefore, being formed for general use, must be moulded on some more general views, and must affix the epithets of praise or blame, in conformity to sentiments, which arise from the general interests of the community. And if these sentiments, in most men, be not so strong as those, which have a reference to private good; yet still they must make some distinction, even in persons the most depraved and selfish; and must attach the notion of good to a beneficent conduct, and of evil to the contrary. Sympathy, we shall allow, is much fainter than our concern for ourselves, and sympathy with persons remote from us much fainter than that with persons near and contiguous; but for this very reason it is necessary for us, in our calm judgements and discourse concerning the characters of men, to neglect all these differences, and render our sentiments more public and social. Besides, that we ourselves often change our situation in this particular, we every day meet with persons who are in a situation different from us, and who could never converse with us were we to remain constantly in that position and point of view, which is peculiar to ourselves. The intercourse of sentiments, therefore, in society and conversation, makes us form some general unalterable standard, by which we may approve or disapprove of characters and manners. And though the heart takes not part entirely with those general notions, nor regulates all its love and hatred by the universal abstract differences of vice and virtue, without regard to self, or the persons with whom we are more intimately connected; yet have these moral differences a considerable influence, and being sufficient, at least for discourse, serve all our purposes in company, in the pulpit, on the theatre, and in the schools.

[Footnote: It is wisely ordained by nature, that private connexions should commonly prevail over univeral views and considerations; otherwise our affections and actions would be dissopated and lost, for want of a proper limited object. Thus a small benefit done to ourselves, or our near friends, excites more lively sentiments of love and approbation than a great benefit done to a distant commonwealth: But still we know here, as in all the senses, to correct these inequalities by reflection, and retain a general standard of vice and virtue, founded chiefly on a general usefulness.]

Thus, in whatever light we take this subject, the merit, ascribed to the social virtues, appears still uniform, and arises chiefly from that regard, which the natural sentiment of benevolence engages us to pay to the interests of mankind and society. If we consider the principles of the human make, such as they appear to daily experience and observation, we must, A PRIORI, conclude it impossible for such a creature as man to be totally indifferent to the well or ill-being of his fellow-creatures, and not readily, of himself, to p.r.o.nounce, where nothing gives him any particular bias, that what promotes their happiness is good, what tends to their misery is evil, without any farther regard or consideration.

Here then are the faint rudiments, at least, or outlines, of a GENERAL distinction between actions; and in proportion as the humanity of the person is supposed to increase, his connexion with those who are injured or benefited, and his lively conception of their misery or happiness; his consequent censure or approbation acquires proportionable vigour.

There is no necessity, that a generous action, barely mentioned in an old history or remote gazette, should communicate any strong feelings of applause and admiration. Virtue, placed at such a distance, is like a fixed star, which, though to the eye of reason it may appear as luminous as the sun in his meridian, is so infinitely removed as to affect the senses, neither with light nor heat. Bring this virtue nearer, by our acquaintance or connexion with the persons, or even by an eloquent recital of the case; our hearts are immediately caught, our sympathy enlivened, and our cool approbation converted into the warmest sentiments of friendship and regard. These seem necessary and infallible consequences of the general principles of human nature, as discovered in common life and practice.

Again; reverse these views and reasonings: Consider the matter a posteriori; and weighing the consequences, enquire if the merit of social virtue be not, in a great measure, derived from the feelings of humanity, with which it affects the spectators. It appears to be matter of fact, that the circ.u.mstance of UTILITY, in all subjects, is a source of praise and approbation: That it is constantly appealed to in all moral decisions concerning the merit and demerit of actions: That it is the SOLE source of that high regard paid to justice, fidelity, honour, allegiance, and chast.i.ty: That it is inseparable from all the other social virtues, humanity, generosity, charity, affability, lenity, mercy, and moderation: And, in a word, that it is a foundation of the chief part of morals, which has a reference to mankind and our fellow-creatures.

It appears also, that, in our general approbation of characters and manners, the useful tendency of the social virtues moves us not by any regards to self-interest, but has an influence much more universal and extensive. It appears that a tendency to public good, and to the promoting of peace, harmony, and order in society, does always, by affecting the benevolent principles of our frame, engage us on the side of the social virtues. And it appears, as an additional confirmation, that these principles of humanity and sympathy enter so deeply into all our sentiments, and have so powerful an influence, as may enable them to excite the strongest censure and applause. The present theory is the simple result of all these inferences, each of which seems founded on uniform experience and observation.

Were it doubtful, whether there were any such principle in our nature as humanity or a concern for others, yet when we see, in numberless instances, that whatever has a tendency to promote the interests of society, is so highly approved of, we ought thence to learn the force of the benevolent principle; since it is impossible for anything to please as means to an end, where the end is totally indifferent. On the other hand, were it doubtful, whether there were, implanted in our nature, any general principle of moral blame and approbation, yet when we see, in numberless instances, the influence of humanity, we ought thence to conclude, that it is impossible, but that everything which promotes the interest of society must communicate pleasure, and what is pernicious give uneasiness. But when these different reflections and observations concur in establishing the same conclusion, must they not bestow an undisputed evidence upon it?

It is however hoped, that the progress of this argument will bring a farther confirmation of the present theory, by showing the rise of other sentiments of esteem and regard from the same or like principles.

SECTION VI. OF QUALITIES USEFUL TO OURSELVES.

PART I.

IT seems evident, that where a quality or habit is subjected to our examination, if it appear in any respect prejudicial to the person possessed of it, or such as incapacitates him for business and action, it is instantly blamed, and ranked among his faults and imperfections.

Indolence, negligence, want of order and method, obstinacy, fickleness, rashness, credulity; these qualities were never esteemed by any one indifferent to a character; much less, extolled as accomplishments or virtues. The prejudice, resulting from them, immediately strikes our eye, and gives us the sentiment of pain and disapprobation.

No quality, it is allowed, is absolutely either blameable or praiseworthy. It is all according to its degree. A due medium, says the Peripatetics, is the characteristic of virtue. But this medium is chiefly determined by utility. A proper celerity, for instance, and dispatch in business, is commendable. When defective, no progress is ever made in the execution of any purpose: When excessive, it engages us in precipitate and ill-concerted measures and enterprises: By such reasonings, we fix the proper and commendable mediocrity in all moral and prudential disquisitions; and never lose view of the advantages, which result from any character or habit. Now as these advantages are enjoyed by the person possessed of the character, it can never be SELF-LOVE which renders the prospect of them agreeable to us, the spectators, and prompts our esteem and approbation. No force of imagination can convert us into another person, and make us fancy, that we, being that person, reap benefit from those valuable qualities, which belong to him. Or if it did, no celerity of imagination could immediately transport us back, into ourselves, and make us love and esteem the person, as different from us. Views and sentiments, so opposite to known truth and to each other, could never have place, at the same time, in the same person. All suspicion, therefore, of selfish regards, is here totally excluded. It is a quite different principle, which actuates our bosom, and interests us in the felicity of the person whom we contemplate. Where his natural talents and acquired abilities give us the prospect of elevation, advancement, a figure in life, prosperous success, a steady command over fortune, and the execution of great or advantageous undertakings; we are struck with such agreeable images, and feel a complacency and regard immediately arise towards him.

The ideas of happiness, joy, triumph, prosperity, are connected with every circ.u.mstance of his character, and diffuse over our minds a pleasing sentiment of sympathy and humanity.

[Footnote: One may venture to affirm, that there is no human nature, to whom the appearance of happiness (where envy or revenge has no place) does not give pleasure, that of misery, uneasiness. This seems inseparable from our make and const.i.tution. But they are only more generous minds, that are thence prompted to seek zealously the good of others, and to have a real pa.s.sion for their welfare. With men of narrow and ungenerous spirits, this sympathy goes not beyond a slight feeling of the imagination, which serves only to excite sentiments of complacency or ensure, and makes them apply to the object either honorable or dishonorable appellations. A griping miser, for instance, praises extremely INDUSTRY and FRUGALITY even in others, and sets them, in his estimation, above all the other virtues. He knows the good that results from them, and feels that species of happiness with a more lively sympathy, than any other you could represent to him; though perhaps he would not part with a shilling to make the fortune of the industrious man, whom he praises so highly.]

Let us suppose a person originally framed so as to have no manner of concern for his fellow-creatures, but to regard the happiness and misery of all sensible beings with greater indifference than even two contiguous shades of the same colour. Let us suppose, if the prosperity of nations were laid on the one hand, and their ruin on the other, and he were desired to choose; that he would stand like the schoolman's a.s.s, irresolute and undetermined, between equal motives; or rather, like the same a.s.s between two pieces of wood or marble, without any inclination or propensity to either side. The consequence, I believe, must be allowed just, that such a person, being absolutely unconcerned, either for the public good of a community or the private utility of others, would look on every quality, however pernicious, or however beneficial, to society, or to its possessor, with the same indifference as on the most common and uninteresting object.

But if, instead of this fancied monster, we suppose a MAN to form a judgement or determination in the case, there is to him a plain foundation of preference, where everything else is equal; and however cool his choice may be, if his heart be selfish, or if the persons interested be remote from him; there must still be a choice or distinction between what is useful, and what is pernicious. Now this distinction is the same in all its parts, with the MORAL DISTINCTION, whose foundation has been so often, and so much in vain, enquired after.

The same endowments of the mind, in every circ.u.mstance, are agreeable to the sentiment of morals and to that of humanity; the same temper is susceptible of high degrees of the one sentiment and of the other; and the same alteration in the objects, by their nearer approach or by connexions, enlivens the one and the other. By all the rules of philosophy, therefore, we must conclude, that these sentiments are originally the same; since, in each particular, even the most minute, they are governed by the same laws, and are moved by the same objects.

Why do philosophers infer, with the greatest certainty, that the moon is kept in its...o...b..t by the same force of gravity, that makes bodies fall near the surface of the earth, but because these effects are, upon computation, found similar and equal? And must not this argument bring as strong conviction, in moral as in natural disquisitions?

To prove, by any long detail, that all the qualities, useful to the possessor, are approved of, and the contrary censured, would be superfluous. The least reflection on what is every day experienced in life, will be sufficient. We shall only mention a few instances, in order to remove, if possible, all doubt and hesitation.

The quality, the most necessary for the execution of any useful enterprise, is discretion; by which we carry on a safe intercourse with others, give due attention to our own and to their character, weigh each circ.u.mstance of the business which we undertake, and employ the surest and safest means for the attainment of any end or purpose. To a Cromwell, perhaps, or a De Retz, discretion may appear an alderman-like virtue, as Dr. Swift calls it; and being incompatible with those vast designs, to which their courage and ambition prompted them, it might really, in them, be a fault or imperfection. But in the conduct of ordinary life, no virtue is more requisite, not only to obtain success, but to avoid the most fatal miscarriages and disappointments. The greatest parts without it, as observed by an elegant writer, may be fatal to their owner; as Polyphemus, deprived of his eye, was only the more exposed, on account of his enormous strength and stature.

The best character, indeed, were it not rather too perfect for human nature, is that which is not swayed by temper of any kind; but alternately employs enterprise and caution, as each is useful to the particular purpose intended. Such is the excellence which St. Evremond ascribes to Mareschal Turenne, who displayed every campaign, as he grew older, more temerity in his military enterprises; and being now, from long experience, perfectly acquainted with every incident in war, he advanced with greater firmness and security, in a road so well known to him. Fabius, says Machiavel, was cautious; Scipio enterprising: And both succeeded, because the situation of the Roman affairs, during the command of each, was peculiarly adapted to his genius; but both would have failed, had these situations been reversed. He is happy, whose circ.u.mstances suit his temper; but he is more excellent, who can suit his temper to any circ.u.mstances.

What need is there to display the praises of industry, and to extol its advantages, in the acquisition of power and riches, or in raising what we call a FORTUNE in the world? The tortoise, according to the fable, by his perseverance, gained the race of the hare, though possessed of much superior swiftness. A man's time, when well husbanded, is like a cultivated field, of which a few acres produce more of what is useful to life, than extensive provinces, even of the richest soil, when over-run with weeds and brambles.

But all prospect of success in life, or even of tolerable subsistence, must fail, where a reasonable frugality is wanting. The heap, instead of increasing, diminishes daily, and leaves its possessor so much more unhappy, as, not having been able to confine his expences to a large revenue, he will still less be able to live contentedly on a small one.

The souls of men, according to Plato [Footnote: Phaedo.], inflamed with impure appet.i.tes, and losing the body, which alone afforded means of satisfaction, hover about the earth, and haunt the places, where their bodies are deposited; possessed with a longing desire to recover the lost organs of sensation. So may we see worthless prodigals, having consumed their fortune in wild debauches, thrusting themselves into every plentiful table, and every party of pleasure, hated even by the vicious, and despised even by fools.

The one extreme of frugality is avarice, which, as it both deprives a man of all use of his riches, and checks hospitality and every social enjoyment, is justly censured on a double account. PRODIGALITY, the other extreme, is commonly more hurtful to a man himself; and each of these extremes is blamed above the other, according to the temper of the person who censures, and according to his greater or less sensibility to pleasure, either social or sensual.

Qualities often derive their merit from complicated sources. Honesty, fidelity, truth, are praised for their immediate tendency to promote the interests of society; but after those virtues are once established upon this foundation, they are also considered as advantageous to the person himself, and as the source of that trust and confidence, which can alone give a man any consideration in life. One becomes contemptible, no less than odious, when he forgets the duty, which, in this particular, he owes to himself as well as to society.

Perhaps, this consideration is one CHIEF source of the high blame, which is thrown on any instance of failure among women in point of CHASt.i.tY.

The greatest regard, which can be acquired by that s.e.x, is derived from their fidelity; and a woman becomes cheap and vulgar, loses her rank, and is exposed to every insult, who is deficient in this particular. The smallest failure is here sufficient to blast her character. A female has so many opportunities of secretly indulging these appet.i.tes, that nothing can give us security but her absolute modesty and reserve; and where a breach is once made, it can scarcely ever be fully repaired.

If a man behave with cowardice on one occasion, a contrary conduct reinstates him in his character. But by what action can a woman, whose behaviour has once been dissolute, be able to a.s.sure us, that she has formed better resolutions, and has self-command enough to carry them into execution?

All men, it is allowed, are equally desirous of happiness; but few are successful in the pursuit: One considerable cause is the want of strength of mind, which might enable them to resist the temptation of present ease or pleasure, and carry them forward in the search of more distant profit and enjoyment. Our affections, on a general prospect of their objects, form certain rules of conduct, and certain measures of preference of one above another: and these decisions, though really the result of our calm pa.s.sions and propensities, (for what else can p.r.o.nounce any object eligible or the contrary?) are yet said, by a natural abuse of terms, to be the determinations of pure REASON and reflection. But when some of these objects approach nearer to us, or acquire the advantages of favourable lights and positions, which catch the heart or imagination; our general resolutions are frequently confounded, a small enjoyment preferred, and lasting shame and sorrow entailed upon us. And however poets may employ their wit and eloquence, in celebrating present pleasure, and rejecting all distant views to fame, health, or fortune; it is obvious, that this practice is the source of all dissoluteness and disorder, repentance and misery. A man of a strong and determined temper adheres tenaciously to his general resolutions, and is neither seduced by the allurements of pleasure, nor terrified by the menaces of pain; but keeps still in view those distant pursuits, by which he, at once, ensures his happiness and his honour.

Self-satisfaction, at least in some degree, is an advantage, which equally attends the fool and the wise man: But it is the only one; nor is there any other circ.u.mstance in the conduct of life, where they are upon an equal footing. Business, books, conversation; for all of these, a fool is totally incapacitated, and except condemned by his station to the coa.r.s.est drudgery, remains a useless burthen upon the earth.

Accordingly, it is found, that men are extremely jealous of their character in this particular; and many instances are seen of profligacy and treachery, the most avowed and unreserved; none of bearing patiently the imputation of ignorance and stupidity. Dicaearchus, the Macedonian general, who, as Polybius tells us [Footnote: Lib. xvi. Cap. 35.], openly erected one altar to impiety, another to injustice, in order to bid defiance to mankind; even he, I am well a.s.sured, would have started at the epithet of FOOL, and have meditated revenge for so injurious an appellation. Except the affection of parents, the strongest and most indissoluble bond in nature, no connexion has strength sufficient to support the disgust arising from this character. Love itself, which can subsist under treachery, ingrat.i.tude, malice, and infidelity, is immediately extinguished by it, when perceived and acknowledged; nor are deformity and old age more fatal to the dominion of that pa.s.sion.

So dreadful are the ideas of an utter incapacity for any purpose or undertaking, and of continued error and misconduct in life!

When it is asked, whether a quick or a slow apprehension be most valuable? Whether one, that, at first view, penetrates far into a subject, but can perform nothing upon study; or a contrary character, which must work out everything by dint of application? Whether a clear head or a copious invention? Whether a profound genius or a sure judgement? In short, what character, or peculiar turn of understanding, is more excellent than another? It is evident, that we can answer none of these questions, without considering which of those qualities capacitates a man best for the world, and carries him farthest in any undertaking.

If refined sense and exalted sense be not so USEFUL as common sense, their rarity, their novelty, and the n.o.bleness of their objects make some compensation, and render them the admiration of mankind: As gold, though less serviceable than iron, acquires from its scarcity a value which is much superior.

The defects of judgement can be supplied by no art or invention; but those of memory frequently may, both in business and in study, by method and industry, and by diligence in committing everything to writing; and we scarcely ever hear a short memory given as a reason for a man's failure in any undertaking. But in ancient times, when no man could make a figure without the talent of speaking, and when the audience were too delicate to bear such crude, undigested harangues as our extemporary orators offer to public a.s.semblies; the faculty of memory was then of the utmost consequence, and was accordingly much more valued than at present. Scarce any great genius is mentioned in antiquity, who is not celebrated for this talent; and Cicero enumerates it among the other sublime qualities of Caesar himself. [Footnote: Fruit in Illo Ingenium, ratio, memoria, literae, cura, cogitatio, diligentia &c. Phillip. 2.].

Particular customs and manners alter the usefulness of qualities: they also alter their merit. Particular situations and accidents have, in some degree, the same influence. He will always be more esteemed, who possesses those talents and accomplishments, which suit his station and profession, than he whom fortune has misplaced in the part which she has a.s.signed him. The private or selfish virtues are, in this respect, more arbitrary than the public and social. In other respects they are, perhaps, less liable to doubt and controversy.