A Treatise of Human Nature Part 19

SECT. III OF GOODNESS AND BENEVOLENCE

Having thus explained the origin of that praise and approbation, which attends every thing we call great in human affections; we now proceed to give an account of their goodness, and shew whence its merit is derived.

When experience has once given us a competent knowledge of human affairs, and has taught us the proportion they bear to human pa.s.sion, we perceive, that the generosity of men is very limited, and that it seldom extends beyond their friends and family, or, at most, beyond their native country. Being thus acquainted with the nature of man, we expect not any impossibilities from him; but confine our view to that narrow circle, in which any person moves, in order to form a judgment of his moral character. When the natural tendency of his pa.s.sions leads him to be serviceable and useful within his sphere, we approve of his character, and love his person, by a sympathy with the sentiments of those, who have a more particular connexion with him. We are quickly obliged to forget our own interest in our judgments of this kind, by reason of the perpetual contradictions, we meet with in society and conversation, from persons that are not placed in the same situation, and have not the same interest with ourselves. The only point of view, in which our sentiments concur with those of others, is, when we consider the tendency of any pa.s.sion to the advantage or harm of those, who have any immediate connexion or intercourse with the person possessed of it. And though this advantage or harm be often very remote from ourselves, yet sometimes it is very near us, and interests us strongly by sympathy. This concern we readily extend to other cases, that are resembling; and when these are very remote, our sympathy is proportionably weaker, and our praise or blame fainter and more doubtful. The case is here the same as in our judgments concerning external bodies. All objects seem to diminish by their distance: But though the appearance of objects to our senses be the original standard, by which we judge of them, yet we do not say, that they actually diminish by the distance; but correcting the appearance by reflection, arrive at a more constant and established judgment concerning them. In like manner, though sympathy be much fainter than our concern for ourselves, and a sympathy with persons remote from us much fainter than that with persons near and contiguous; yet we neglect all these differences in our calm judgments concerning the characters of men. Besides, that we ourselves often change our situation in this particular, we every day meet with persons, who are in a different situation from ourselves, and who coued never converse with us on any reasonable terms, were we to remain constantly in that situation and point of view, which is peculiar to us. The intercourse of sentiments, therefore, in society and conversation, makes us form some general inalterable standard, by which we may approve or disapprove of characters and manners. And though the heart does not always take part with those general notions, or regulate its love and hatred by them, yet are they sufficient for discourse, and serve all our purposes m company, in the pulpit, on the theatre, and in the schools.

From these principles we may easily account for that merit, which is commonly ascribed to generosity, humanity, compa.s.sion, grat.i.tude, friends.h.i.+p, fidelity, zeal, disinterestedness, liberality, and all those other qualities, which form the character of good and benevolent. A propensity to the tender pa.s.sions makes a man agreeable and useful in all the parts of life; and gives a just direction to all his other quailties, which otherwise may become prejudicial to society. Courage and ambition, when not regulated by benevolence, are fit only to make a tyrant and public robber. It is the same case with judgment and capacity, and all the qualities of that kind. They are indifferent in themselves to the interests of society, and have a tendency to the good or ill of mankind, according as they are directed by these other pa.s.sions.

As Love is immediately agreeable to the person, who is actuated by it, and hatred immediately disagreeable; this may also be a considerable reason, why we praise all the pa.s.sions that partake of the former, and blame all those that have any considerable share of the latter. It is certain we are infinitely touched with a tender sentiment, as well as with a great one. The tears naturally start in our eyes at the conception of it; nor can we forbear giving a loose to the same tenderness towards the person who exerts it. All this seems to me a proof, that our approbation has, in those cases, an origin different from the prospect of utility and advantage, either to ourselves or others. To which we may add, that men naturally, without reflection, approve of that character, which is most like their own. The man of a mild disposition and tender affections, in forming a notion of the most perfect virtue, mixes in it more of benevolence and humanity, than the man of courage and enterprize, who naturally looks upon a certain elevation of mind as the most accomplished character. This must evidently proceed from an immediate sympathy, which men have with characters similar to their own. They enter with more warmth into such sentiments, and feel more sensibly the pleasure, which arises from them.

It is remarkable, that nothing touches a man of humanity more than any instance of extraordinary delicacy in love or friends.h.i.+p, where a person is attentive to the smallest concerns of his friend, and is willing to sacrifice to them the most considerable interest of his own. Such delicacies have little influence on society; because they make us regard the greatest trifles: But they are the more engaging, the more minute the concern is, and are a proof of the highest merit in any one, who is capable of them. The pa.s.sions are so contagious, that they pa.s.s with the greatest facility from one person to another, and produce correspondent movements in all human b.r.e.a.s.t.s. Where friends.h.i.+p appears in very signal instances, my heart catches the same pa.s.sion, and is warmed by those warm sentiments, that display themselves before me. Such agreeable movements must give me an affection to every one that excites them. This is the case with every thing that is agreeable in any person. The transition from pleasure to love is easy: But the transition must here be still more easy; since the agreeable sentiment, which is excited by sympathy, is love itself; and there is nothing required but to change the object.

Hence the peculiar merit of benevolence in all its shapes and appearances. Hence even its weaknesses are virtuous and amiable; and a person, whose grief upon the loss of a friend were excessive, would be esteemed upon that account. His tenderness bestows a merit, as it does a pleasure, on his melancholy.

We are not, however, to imagine, that all the angry pa.s.sions are vicious, though they are disagreeable. There is a certain indulgence due to human nature in this respect. Anger and hatred are pa.s.sions inherent in Our very frame and const.i.tutions. The want of them, on some occasions, may even be a proof of weakness and imbecillity. And where they appear only in a low degree, we not only excuse them because they are natural; but even bestow our applauses on them, because they are inferior to what appears in the greatest part of mankind.

Where these angry pa.s.sions rise up to cruelty, they form the most detested of all vices. All the pity and concern which we have for the miserable sufferers by this vice, turns against the person guilty of it, and produces a stronger hatred than we are sensible of on any other occasion. Even when the vice of inhumanity rises not to this extreme degree, our sentiments concerning it are very much influenced by reflections on the harm that results from it. And we may observe in general, that if we can find any quality in a person, which renders him incommodious to those, who live and converse with him, we always allow it to be a fault or blemish, without any farther examination. On the other hand, when we enumerate the good qualities of any person, we always mention those parts of his character, which render him a safe companion, an easy friend, a gentle master, an agreeable husband, or an indulgent father. We consider him with all his relations in society; and love or hate him, according as he affects those, who have any immediate intercourse with him. And it is a most certain rule, that if there be no relation of life, in which I coued not wish to stand to a particular person, his character must so far be allowed to be perfect. If he be as little wanting to himself as to others, his character is entirely perfect. This is the ultimate test of merit and virtue.

SECT. IV OF NATURAL ABILITIES

No distinction is more usual in all systems of ethics, than that betwixt natural abilities and moral virtues; where the former are placed on the same footing with bodily endowments, and are supposed to have no merit or moral worth annexed to them. Whoever considers the matter accurately, will find, that a dispute upon this head would be merely a dispute of words, and that though these qualities are not altogether of the same kind, yet they agree in the most material circ.u.mstances. They are both of them equally mental qualities: And both of them equally produce pleasure; and have of course an equal tendency to procure the love and esteem of mankind. There are few, who are not as jealous of their character, with regard to sense and knowledge, as to honour and courage; and much more than with regard to temperance and sobriety. Men are even afraid of pa.s.sing for goodnatured; lest that should be taken for want of understanding: And often boast of more debauches than they have been really engaged in, to give themselves airs of fire and spirit. In short, the figure a man makes in the world, the reception he meets with in company, the esteem paid him by his acquaintance; all these advantages depend almost as much upon his good sense and judgment, as upon any other part of his character. Let a man have the best intentions in the world, and be the farthest from all injustice and violence, he will never be able to make himself be much regarded without a moderate share, at least, of parts and understanding. Since then natural abilities, though, perhaps, inferior, yet are on the same footing, both as to their causes and effects, with those qualities which we call moral virtues, why should we make any distinction betwixt them?

Though we refuse to natural abilities the t.i.tle of virtues, we must allow, that they procure the love and esteem of mankind; that they give a new l.u.s.tre to the other virtues; and that a man possessed of them is much more int.i.tled to our good-will and services, than one entirely void of them. It may, indeed, be pretended that the sentiment of approbation, which those qualities produce, besides its being inferior, is also somewhat different from that, which attends the other virtues. But this, in my opinion, is not a sufficient reason for excluding them from the catalogue of virtues. Each of the virtues, even benevolence, justice, grat.i.tude, integrity, excites a different sentiment or feeling in the spectator. The characters of Caesar and Cato, as drawn by Sall.u.s.t, are both of them virtuous, in the strictest sense of the word; but in a different way: Nor are the sentiments entirely the same, which arise from them. The one produces love; the other esteem: The one is amiable; the other awful: We could wish to meet with the one character in a friend; the other character we would be ambitious of in ourselves. In like manner, the approbation which attends natural abilities, may be somewhat different to the feeling from that, which arises from the other virtues, without making them entirely of a different species. And indeed we may observe, that the natural abilities, no more than the other virtues, produce not, all of them, the same kind of approbation. Good sense and genius beget esteem: Wit and humour excite love.

[FN 27 Love and esteem are at the bottom the same pa.s.sions, and arise from like causes. The qualities, that produce both, are agreeable, and give pleasure. But where this pleasure is severe and serious; or where its object is great, and makes a strong impression; or where it produces any degree of humility and awe: In all these cases, the pa.s.sion, which arises from the pleasure, is more properly denominated esteem than love. Benevolence attends both: But is connected with love in a more eminent degree.]

Those, who represent the distinction betwixt natural abilities and moral virtues as very material, may say, that the former are entirely involuntary, and have therefore no merit attending them, as having no dependance on liberty and free-will. But to this I answer, first, that many of those qualities, which all moralists, especially the antients, comprehend under the t.i.tle of moral virtues, are equally involuntary and necessary, with the qualities of the judgment and imagination. Of this nature are constancy, fort.i.tude, magnanimity; and, in short, all the qualities which form the great man. I might say the same, in some degree, of the others; it being almost impossible for the mind to change its character in any considerable article, or cure itself of a pa.s.sionate or splenetic temper, when they are natural to it. The greater degree there is of these blameable qualities, the more vicious they become, and yet they are the less voluntary. Secondly, I would have anyone give me a reason, why virtue and vice may not be involuntary, as well as beauty and deformity. These moral distinctions arise from the natural distinctions of pain and pleasure; and when we receive those feelings from the general consideration of any quality or character, we denominate it vicious or virtuous. Now I believe no one will a.s.sert, that a quality can never produce pleasure or pain to the person who considers it, unless it be perfectly voluntary in the person who possesses it. Thirdly, As to free-will, we have shewn that it has no place with regard to the actions, no more than the qualities of men. It is not a just consequence, that what is voluntary is free. Our actions are more voluntary than our judgments; but we have not more liberty in the one than in the other.

But though this distinction betwixt voluntary and involuntary be not sufficient to justify the distinction betwixt natural abilities and moral virtues, yet the former distinction will afford us a plausible reason, why moralists have invented the latter. Men have observed, that though natural abilities and moral qualities be in the main on the same footing, there is, however, this difference betwixt them, that the former are almost invariable by any art or industry; while the latter, or at least, the actions, that proceed from them, may be changed by the motives of rewards and punishments, praise and blame. Hence legislators, and divines, and moralists, have princ.i.p.ally applied themselves to the regulating these voluntary actions, and have endeavoured to produce additional motives, for being virtuous in that particular. They knew, that to punish a man for folly, or exhort him to be prudent and sagacious, would have but little effect; though the same punishments and exhortations, with regard to justice and injustice, might have a considerable influence. But as men, in common life and conversation, do not carry those ends in view, but naturally praise or blame whatever pleases or displeases them, they do not seem much to regard this distinction, but consider prudence under the character of virtue as well as benevolence, and penetration as well as justice. Nay, we find, that all moralists, whose judgment is not perverted by a strict adherence to a system, enter into the same way of thinking; and that the antient moralists in particular made no scruple of placing prudence at the head of the cardinal virtues. There is a sentiment of esteem and approbation, which may be excited, in some degree, by any faculty of the mind, in its perfect state and condition; and to account for this sentiment is the business of Philosophers. It belongs to Grammarians to examine what qualities are ent.i.tled to the denomination of virtue; nor will they find, upon trial, that this is so easy a task, as at first sight they may be apt to imagine.

The princ.i.p.al reason why natural abilities are esteemed, is because of their tendency to be useful to the person, who is possessed of them. It is impossible to execute any design with success, where it is not conducted with prudence and discretion; nor will the goodness of our intentions alone suffice to procure us a happy issue to our enterprizes. Men are superior to beasts princ.i.p.ally by the superiority of their reason; and they are the degrees of the same faculty, which set such an infinite difference betwixt one man and another. All the advantages of art are owing to human reason; and where fortune is not very capricious, the most considerable part of these advantages must fall to the share of the prudent and sagacious.

When it is asked, whether a quick or a slow apprehension be most valuable? whether one, that at first view penetrates into a subject, but can perform nothing upon study; or a contrary character, which must work out every thing by dint of application? whether a clear head, or a copious invention? whether a profound genius, or a sure judgment? in short, what character, or peculiar understanding, is more excellent than another? It is evident 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 of his undertakings.

There are many other qualities of the mind, whose merit is derived from the same origin, industry, perseverance, patience, activity, vigilance, application, constancy, with other virtues of that kind, which it will be easy to recollect, are esteemed valuable upon no other account, than their advantage in the conduct of life. It is the same case with temperance, frugality, economy, resolution: As on the other hand, prodigality, luxury, irresolution, uncertainty, are vicious, merely because they draw ruin upon us, and incapacitate us for business and action.

As wisdom and good-sense are valued, because they are useful to the person possessed of them; so wit and eloquence are valued, because they are immediately agreeable to others. On the other hand, good humour is loved and esteemed, because it is immediately agreeable to the person himself. It is evident, that the conversation of a man of wit is very satisfactory; as a chearful good-humoured companion diffuses a joy over the whole company, from a sympathy with his gaiety. These qualities, therefore, being agreeable, they naturally beget love and esteem, and answer to all the characters of virtue.

It is difficult to tell, on many occasions, what it is that renders one man's conversation so agreeable and entertaining, and another's so insipid and distasteful. As conversation is a transcript of the mind as well as books, the same qualities, which render the one valuable, must give us an esteem for the other. This we shall consider afterwards. In the mean time it may be affirmed in general, that all the merit a man may derive from his conversation (which, no doubt, may be very considerable) arises from nothing but the pleasure it conveys to those who are present.

In this view, cleanliness is also to be regarded as a virtue; since it naturally renders us agreeable to others, and is a very considerable source of love and affection. No one will deny, that a negligence in this particular is a fault; and as faults are nothing but smaller vices, and this fault can have no other origin than the uneasy sensation, which it excites in others, we may in this instance, seemingly so trivial, dearly discover the origin of the moral distinction of vice and virtue in other instances.

Besides all those qualities, which render a person lovely or valuable, there is also a certain JE-NE-SCAI-QUOI of agreeable and handsome, that concurs to the same effect. In this case, as well as in that of wit and eloquence, we must have recourse to a certain sense, which acts without reflection, and regards not the tendencies of qualities and characters. Some moralists account for all the sentiments of virtue by this sense. Their hypothesis is very plausible. Nothing but a particular enquiry can give the preference to any other hypothesis. When we find, that almost all the virtues have such particular tendencies; and also find, that these tendencies are sufficient alone to give a strong sentiment of approbation: We cannot doubt, after this, that qualities are approved of, in proportion to the advantage, which results from them.

The decorum or indecorum of a quality, with regard to the age, or character, or station, contributes also to its praise or blame. This decorum depends, in a great measure, upon experience. It is usual to see men lose their levity, as they advance in years. Such a degree of gravity, therefore, and such years, are connected together in our thoughts. When we observe them separated in any person's character, this imposes a kind of violence on our imagination, and is disagreeable.

That faculty of the soul, which, of all others, is of the least consequence to the character, and has the least virtue or vice in its several degrees, at the same time, that it admits of a great variety of degrees, is the memory. Unless it rise up to that stupendous height as to surprize us, or sink so low as, in some measure, to affect the judgment, we commonly take no notice of its variations, nor ever mention them to the praise or dispraise of any person. It is so far from being a virtue to have a good memory, that men generally affect to complain of a bad one; and endeavouring to persuade the world, that what they say is entirely of their own invention, sacrifice it to the praise of genius and judgment. Yet to consider the matter abstractedly, it would be difficult to give a reason, why the faculty of recalling past ideas with truth and clearness, should not have as much merit in it, as the faculty of placing our present ideas, in such an order, as to form true propositions and opinions. The reason of the difference certainly must be, that the memory is exerted without any sensation of pleasure or pain; and in all its middling degrees serves almost equally well in business and affairs. But the least variations in the judgment are sensibly felt in their consequences; while at the same time that faculty is never exerted in any eminent degree, without an extraordinary delight and satisfaction. The sympathy with this utility and pleasure bestows a merit on the understanding; and the absence of it makes us consider the memory as a faculty very indifferent to blame or praise.

Before I leave this subject of natural abilities, I must observe, that, perhaps, one source of the esteem and affection, which attends them, is derived from the importance and weight, which they bestow on the person possessed of them. He becomes of greater consequence in life. His resolutions and actions affect a greater number of his fellow-creatures. Both his friends.h.i.+p and enmity are of moment. And it is easy to observe, that whoever is elevated, after this manner, above the rest of mankind, must excite in us the sentiments of esteem and approbation. Whatever is important engages our attention, fixes our thought, and is contemplated with satisfaction. The histories of kingdoms are more interesting than domestic stories: The histories of great empires more than those of small cities and princ.i.p.alities: And the histories of wars and revolutions more than those of peace and order. We sympathize with the persons that suffer, in all the various sentiments which belong to their fortunes. The mind is occupied by the mult.i.tude of the objects, and by the strong pa.s.sions, that display themselves. And this occupation or agitation of the mind is commonly agreeable and amusing. The same theory accounts for the esteem and regard we pay to men of extraordinary parts and abilities. The good and ill of mult.i.tudes are connected with their actions. Whatever they undertake is important, and challenges our attention. Nothing is to be over-looked and despised, that regards them. And where any person can excite these sentiments, he soon acquires our esteem; unless other circ.u.mstances of his character render him odious and disagreeable.

SECT. V SOME FARTHER REFLECTIONS CONCERNING THE NATURAL VIRTUES

It has been observed, in treating of the pa.s.sions, that pride and humility, love and hatred, are excited by any advantages or disadvantages of the mind, body, or fortune; and that these advantages or disadvantages have that effect by producing a separate impression of pain or pleasure. The pain or pleasure, which arises from the general survey or view of any action or quality of the mind, const.i.tutes its vice or virtue, and gives rise to our approbation or blame, which is nothing but a fainter and more imperceptible love or hatred. We have a.s.signed four different sources of this pain and pleasure; and in order to justify more fully that hypothesis, it may here be proper to observe, that the advantages or disadvantages of the body and of fortune, produce a pain or pleasure from the very same principles. The tendency of any object to be useful to the person possess d of it, or to others; to convey pleasure to him or to others; all these circ.u.mstances convey an immediate pleasure to the person, who considers the object, and command his love and approbation.

To begin with the advantages of the body; we may observe a phaenomenon, which might appear somewhat trivial and ludicrous, if any thing coued be trivial, which fortified a conclusion of such importance, or ludicrous, which was employed in a philosophical reasoning. It is a general remark, that those we call good women's men, who have either signalized themselves by their amorous exploits, or whose make of body promises any extraordinary vigour of that kind, are well received by the fair s.e.x, and naturally engage the affections even of those, whose virtue prevents any design of ever giving employment to those talents. Here it is evident, that the ability of such a person to give enjoyment, is the real source of that love and esteem he meets with among the females; at the same time that the women, who love and esteem him, have no prospect of receiving that enjoyment themselves, and can only be affected by means of their sympathy with one, that has a commerce of love with him. This instance is singular, and merits our attention.

Another source of the pleasure we receive from considering bodily advantages, is their utility to the person himself, who is possessed of them. It is certain, that a considerable part of the beauty of men, as well as of other animals, consists in such a conformation of members, as we find by experience to be attended with strength and agility, and to capacitate the creature for any action or exercise. Broad shoulders, a lank belly, firm joints, taper legs; all these are beautiful in our species because they are signs of force and vigour, which being advantages we naturally sympathize with, they convey to the beholder a share of that satisfaction they produce in the possessor.

So far as to the utility, which may attend any quality of the body. As to the immediate pleasure, it is certain, that an air of health, as well as of strength and agility, makes a considerable part of beauty; and that a sickly air in another is always disagreeable, upon account of that idea of pain and uneasiness, which it conveys to us. On the other hand, we are pleased with the regularity of our own features, though it be neither useful to ourselves nor others; and it is necessary at a distance, to make it convey to us any satisfaction. We commonly consider ourselves as we appear in the eyes of others, and sympathize with the advantageous sentiments they entertain with regard to us.

How far the advantages of fortune produce esteem and approbation from the same principles, we may satisfy ourselves by reflecting on our precedent reasoning on that subject. We have observed, that our approbation of those, who are possess d of the advantages of fortune, may be ascribed to three different causes. First, To that immediate pleasure, which a rich man gives us, by the view of the beautiful cloaths, equipage, gardens, or houses, which he possesses. Secondly, To the advantage, which we hope to reap from him by his generosity and liberality. Thirdly, To the pleasure and advantage, which he himself reaps from his possessions, and which produce an agreeable sympathy in us. Whether we ascribe our esteem of the rich and great to one or all of these causes, we may clearly see the traces of those principles, which give rise to the sense of vice and virtue. I believe most people, at first sight, will be inclined to ascribe our esteem of the rich to self-interest, and the prospect of advantage. But as it is certain, that our esteem or deference extends beyond any prospect of advantage to ourselves, it is evident, that that sentiment must proceed from a sympathy with those, who are dependent on the person we esteem and respect, and who have an immediate connexion with him. We consider him as a person capable of contributing to the happiness or enjoyment of his fellow-creatures, whose sentiments, with regard to him, we naturally embrace. And this consideration will serve to justify my hypothesis in preferring the third principle to the other two, and ascribing our esteem of the rich to a sympathy with the pleasure and advantage, which they themselves receive from their possessions. For as even the other two principles cannot operate to a due extent, or account for all the phaenomena, without having recourse to a sympathy of one kind or other; it is much more natural to chuse that sympathy, which is immediate and direct, than that which is remote and indirect. To which we may add, that where the riches or power are very great, and render the person considerable and important in the world, the esteem attending them, may, in part, be ascribed to another source, distinct from these three, viz. their interesting the mind by a prospect of the mult.i.tude, and importance of their consequences: Though, in order to account for the operation of this principle, we must also have recourse to sympathy; as we have observed in the preceding section.

It may not be amiss, on this occasion, to remark the flexibility of our sentiments, and the several changes they so readily receive from the objects, with which they are conjoined. All the sentiments of approbation, which attend any particular species of objects, have a great resemblance to each other, though derived from different sources; and, on the other hand, those sentiments, when directed to different objects, are different to the feeling, though derived from the same source. Thus the beauty of all visible objects causes a pleasure pretty much the same, though it be sometimes derived from the mere species and appearance of the objects; sometimes from sympathy, and an idea of their utility. In like manner, whenever we survey the actions and characters of men, without any particular interest in them, the pleasure, or pain, which arises from the survey (with some minute differences) is, in the main, of the same kind, though perhaps there be a great diversity in the causes, from which it is derived. On the other hand, a convenient house, and a virtuous character, cause not the same feeling of approbation; even though the source of our approbation be the same, and flow from sympathy and an idea of their utility. There is something very inexplicable in this variation of our feelings; but it is what we have experience of with regard to all our pa.s.sions and sentiments.

SECT. VI CONCLUSION OF THIS BOOK

Thus upon the whole I am hopeful, that nothing is wanting to an accurate proof of this system of ethics. We are certain, that sympathy is a very powerful principle in human nature. We are also certain, that it has a great influence on our sense of beauty, when we regard external objects, as well as when we judge of morals. We find, that it has force sufficient to give us the strongest sentiments of approbation, when it operates alone, without the concurrence of any other principle; as in the cases of justice, allegiance, chast.i.ty, and good-manners. We may observe, that all the circ.u.mstances requisite for its operation are found in most of the virtues; which have, for the most part, a tendency to the good of society, or to that of the person possessed of them. If we compare all these circ.u.mstances, we shall not doubt, that sympathy is the chief source of moral distinctions; especially when we reflect, that no objection can be raised against this hypothesis in one case, which will not extend to all cases. Justice is certainly approved of for no other reason, than because it has a tendency to the public good: And the public good is indifferent to us, except so far as sympathy interests us in it. We may presume the like with regard to all the other virtues, which have a like tendency to the public good. They must derive all their merit from our sympathy with those, who reap any advantage from them: As the virtues, which have a tendency to the good of the person possessed of them, derive their merit from our sympathy with him.

Most people will readily allow, that the useful qualities of the mind are virtuous, because of their utility. This way of thinking is so natural, and occurs on so many occasions, that few will make any scruple of admitting it. Now this being once admitted, the force of sympathy must necessarily be acknowledged. Virtue is considered as means to an end. Means to an end are only valued so far as the end is valued. But the happiness of strangers affects us by sympathy alone. To that principle, therefore, we are to ascribe the sentiment of approbation, which arises from the survey of all those virtues, that are useful to society, or to the person possessed of them. These form the most considerable part of morality.

Were it proper in such a subject to bribe the reader's a.s.sent, or employ any thing but solid argument, we are here abundantly supplied with topics to engage the affections. All lovers of virtue (and such we all are in speculation, however we may degenerate in practice) must certainly be pleased to see moral distinctions derived from so n.o.ble a source, which gives us a just notion both of the generosity and capacity of human nature. It requires but very little knowledge of human affairs to perceive, that a sense of morals is a principle inherent in the soul, and one of the most powerful that enters into the composition. But this sense must certainly acquire new force, when reflecting on itself, it approves of those principles, from whence it is derived, and finds nothing but what is great and good in its rise and origin. Those who resolve the sense of morals into original instincts of the human mind, may defend the cause of virtue with sufficient authority; but want the advantage, which those possess, who account for that sense by an extensive sympathy with mankind. According to their system, not only virtue must be approved of, but also the sense of virtue: And not only that sense, but also the principles, from whence it is derived. So that nothing is presented on any side, but what is laudable and good.

This observation may be extended to justice, and the other virtues of that kind. Though justice be artificial, the sense of its morality is natural. It is the combination of men, in a system of conduct, which renders any act of justice beneficial to society. But when once it has that tendency, we naturally approve of it; and if we did not so, it is impossible any combination or convention coued ever produce that sentiment.

Most of the inventions of men are subject to change. They depend upon humour and caprice. They have a vogue for a time, and then sink into oblivion. It may, perhaps, be apprehended, that if justice were allowed to be a human invention, it must be placed on the same footing. But the cases are widely different. The interest, on which justice is founded, is the greatest imaginable, and extends to all times and places. It cannot possibly be served by any other invention. It is obvious, and discovers itself on the very first formation of society. All these causes render the rules of justice stedfast and immutable; at least, as immutable as human nature. And if they were founded on original instincts, coued they have any greater stability?

The same system may help us to form a just notion of the happiness, as well as of the dignity of virtue, and may interest every principle of our nature in the embracing and cheris.h.i.+ng that n.o.ble quality. Who indeed does not feel an accession of alacrity in his pursuits of knowledge and ability of every kind, when he considers, that besides the advantage, which immediately result from these acquisitions, they also give him a new l.u.s.tre in the eyes of mankind, and are universally attended with esteem and approbation? And who can think any advantages of fortune a sufficient compensation for the least breach of the social virtues, when he considers, that not only his character with regard to others, but also his peace and inward satisfaction entirely depend upon his strict observance of them; and that a mind will never be able to bear its own survey, that has been wanting in its part to mankind and society? But I forbear insisting on this subject. Such reflections require a work a-part, very different from the genius of the present. The anatomist ought never to emulate the painter; nor in his accurate dissections and portraitures of the smaller parts of the human body, pretend to give his figures any graceful and engaging att.i.tude or expression. There is even something hideous, or at least minute in the views of things, which he presents; and it is necessary the objects should be set more at a distance, and be more covered up from sight, to make them engaging to the eye and imagination. An anatomist, however, is admirably fitted to give advice to a painter; and it is even impracticable to excel in the latter art, without the a.s.sistance of the former. We must have an exact knowledge of the parts, their situation and connexion, before we can design with any elegance or correctness. And thus the most abstract speculations concerning human nature, however cold and unentertaining, become subservient to practical morality; and may render this latter science more correct in its precepts, and more persuasive in its exhortations.

APPENDIX

There is nothing I would more willingly lay hold of, than an opportunity of confessing my errors; and should esteem such a return to truth and reason to be more honourable than the most unerring judgment. A man, who is free from mistakes, can pretend to no praises, except from the justness of his understanding: But a man, who corrects his mistakes, shews at once the justness of his understanding, and the candour and ingenuity of his temper. I have not yet been so fortunate as to discover any very considerable mistakes in the reasonings delivered in the preceding volumes, except on one article: But I have found by experience, that some of my expressions have not been so well chosen, as to guard against all mistakes in the readers; and it is chiefly to remedy this defect, I have subjoined the following appendix.

We can never be induced to believe any matter of fact, except where its cause, or its effect, is present to us; but what the nature is of that belief, which arises from the relation of cause and effect, few have had the curiosity to ask themselves. In my opinion, this dilemma is inevitable. Either the belief is some new idea, such as that of reality or existence, which we join to the simple conception of an object, or it is merely a peculiar feeling or sentiment. That it is not a new idea, annexed to the simple conception, may be evinced from these two arguments. First, We have no abstract idea of existence, distinguishable and separable from the idea of particular objects. It is impossible, therefore, that this idea of existence can be annexed to the idea of any object, or form the difference betwixt a simple conception and belief. Secondly, The mind has the command over all its ideas, and can separate, unite, mix, and vary them, as it pleases; so that if belief consisted merely in a new idea, annexed to the conception, it would be in a man's power to believe what he pleased. We may, therefore, conclude, that belief consists merely in a certain feeling or sentiment; in something, that depends not on the will, but must arise from certain determinate causes and principles, of which we are not masters. When we are convinced of any matter of fact, we do nothing but conceive it, along with a certain feeling, different from what attends the mere reveries of the imagination. And when we express our incredulity concerning any fact, we mean, that the arguments for the fact produce not that feeling. Did not the belief consist in a sentiment different from our mere conception, whatever objects were presented by the wildest imagination, would be on an equal footing with the most established truths founded on history and experience. There is nothing but the feeling, or sentiment, to distinguish the one from the other.

This, therefore, being regarded as an undoubted truth, that belief is nothing but a peculiar feeling, different from the simple conception, the next question, that naturally occurs, is, what is the nature of this feeling, or sentiment, and whether it be a.n.a.logous to any other sentiment of the human mind? This question is important. For if it be not a.n.a.logous to any other sentiment, we must despair of explaining its causes, and must consider it as an original principle of the human mind. If it be a.n.a.logous, we may hope to explain its causes from a.n.a.logy, and trace it up to more general principles. Now that there is a greater firmness and solidity in the conceptions, which are the objects of conviction and a.s.surance, than in the loose and indolent reveries of a castle-builder, every one will readily own. They strike upon us with more force; they are more present to us; the mind has a firmer hold of them, and is more actuated and moved by them. It acquiesces in them; and, in a manner, fixes and reposes itself on them. In short, they approach nearer to the impressions, which are immediately present to us; and are therefore a.n.a.logous to many other operations of the mind.

There is not, in my opinion, any possibility of evading this conclusion, but by a.s.serting, that belief, beside the simple conception, consists in some impression or feeling, distinguishable from the conception. It does not modify the conception, and render it more present and intense: It is only annexed to it, after the same manner that will and desire are annexed to particular conceptions of good and pleasure. But the following considerations will, I hope, be sufficient to remove this hypothesis. First, It is directly contrary to experience, and our immediate consciousness. All men have ever allowed reasoning to be merely an operation of our thoughts or ideas; and however those ideas may be varied to the feeling, there is nothing ever enters into our conclusions but ideas, or our fainter conceptions. For instance; I hear at present a person's voice, whom I am acquainted with; and this sound comes from the next room. This impression of my senses immediately conveys my thoughts to the person, along with all the surrounding objects. I paint them out to myself as existent at present, with the same qualities and relations, that I formerly knew them possessed of. These ideas take faster hold of my mind, than the ideas of an inchanted castle. They are different to the feeling; but there is no distinct or separate impression attending them. It is the same case when I recollect the several incidents of a journey, or the events of any history. Every particular fact is there the object of belief. Its idea is modified differently from the loose reveries of a castle-builder: But no distinct impression attends every distinct idea, or conception of matter of fact. This is the subject of plain experience. If ever this experience can be disputed on any occasion, it is when the mind has been agitated with doubts and difficulties; and afterwards, upon taking the object in a new point of view, or being presented with a new argument, fixes and reposes itself in one settled conclusion and belief. In this case there is a feeling distinct and separate from the conception. The pa.s.sage from doubt and agitation to tranquility and repose, conveys a satisfaction and pleasure to the mind. But take any other case. Suppose I see the legs and thighs of a person in motion, while some interposed object conceals the rest of his body. Here it is certain, the imagination spreads out the whole figure. I give him a head and shoulders, and breast and neck. These members I conceive and believe him to be possessed of. Nothing can be more evident, than that this whole operation is performed by the thought or imagination alone. The transition is immediate. The ideas presently strike us. Their customary connexion with the present impression, varies them and modifies them in a certain manner, but produces no act of the mind, distinct from this peculiarity of conception. Let any one examine his own mind, and he will evidently find this to be the truth.

Secondly, Whatever may be the case, with regard to this distinct impression, it must be allowed, that the mind has a firmer hold, or more steady conception of what it takes to be matter of fact, than of fictions. Why then look any farther, or multiply suppositions without necessity?

Thirdly, We can explain the causes of the firm conception, but not those of any separate impression. And not only so, but the causes of the firm conception exhaust the whole subject, and nothing is left to produce any other effect. An inference concerning a matter of fact is nothing but the idea of an object, that is frequently conjoined, or is a.s.sociated with a present impression. This is the whole of it. Every part is requisite to explain, from a.n.a.logy, the more steady conception; and nothing remains capable of producing any distinct impression.

Fourthly, The effects of belief, in influencing the pa.s.sions and imagination, can all be explained from the firm conception; and there is no occasion to have recourse to any other principle. These arguments, with many others, enumerated in the foregoing volumes, sufficiently prove, that belief only modifies the idea or conception; and renders it different to the feeling, without producing any distinct impression. Thus upon a general view of the subject, there appear to be two questions of importance, which we may venture to recommend to the consideration of philosophers, Whether there be any thing to distinguish belief from the simple conception beside the feeling of sentiment? And, Whether this feeling be any thing but a firmer conception, or a faster hold, that we take of the object?

If, upon impartial enquiry, the same conclusion, that I have formed, be a.s.sented to by philosophers, the next business is to examine the a.n.a.logy, which there is betwixt belief, and other acts of the mind, and find the cause of the firmness and strength of conception: And this I do not esteem a difficult task. The transition from a present impression, always enlivens and strengthens any idea. When any object is presented, the idea of its usual attendant immediately strikes us, as something real and solid. It is felt, rather than conceived, and approaches the impression, from which it is derived, in its force and influence. This I have proved at large. I cannot add any new arguments.

I had entertained some hopes, that however deficient our theory of the intellectual world might be, it would be free from those contradictions, and absurdities, which seem to attend every explication, that human reason can give of the material world. But upon a more strict review of the section concerning personal ident.i.ty, I find myself involved in such a labyrinth, that, I must confess, I neither know how to correct my former opinions, nor how to render them consistent. If this be not a good general reason for scepticism, it is at least a sufficient one (if I were not already abundantly supplied) for me to entertain a diffidence and modesty in all my decisions. I shall propose the arguments on both sides, beginning with those that induced me to deny the strict and proper ident.i.ty and simplicity of a self or thinking being.

When we talk of self or substance, we must have an idea annexed to these terms, otherwise they are altogether unintelligible. Every idea is derived from preceding impressions; and we have no impression of self or substance, as something simple and individual. We have, therefore, no idea of them in that sense.

Whatever is distinct, is distinguishable; and whatever is distinguishable, is separable by the thought or imagination. All perceptions are distinct. They are, therefore, distinguishable, and separable, and may be conceived as separately existent, and may exist separately, without any contradiction or absurdity.

When I view this table and that chimney, nothing is present to me but particular perceptions, which are of a like nature with all the other perceptions. This is the doctrine of philosophers. But this table, which is present to me, and the chimney, may and do exist separately. This is the doctrine of the vulgar, and implies no contradiction. There is no contradiction, therefore, in extending the same doctrine to all the perceptions.

In general, the following reasoning seems satisfactory. All ideas are borrowed from preceding perceptions. Our ideas of objects, therefore, are derived from that source. Consequently no proposition can be intelligible or consistent with regard to objects, which is not so with regard to perceptions. But it is intelligible and consistent to say, that objects exist distinct and independent, without any common simple substance or subject of inhesion. This proposition, therefore, can never be absurd with regard to perceptions.

When I turn my reflection on myself, I never can perceive this self without some one or more perceptions; nor can I ever perceive any thing but the perceptions. It is the composition of these, therefore, which forms the self. We can conceive a thinking being to have either many or few perceptions. Suppose the mind to be reduced even below the life of an oyster. Suppose it to have only one perception, as of thirst or hunger. Consider it in that situation. Do you conceive any thing but merely that perception? Have you any notion of self or substance? If not, the addition of other perceptions can never give you that notion.

The annihilation, which some people suppose to follow upon death, and which entirely destroys this self, is nothing but an extinction of all particular perceptions; love and hatred, pain and pleasure, thought and sensation. These therefore must be the same with self; since the one cannot survive the other.

Is self the same with substance? If it be, how can that question have place, concerning the subsistence of self, under a change of substance? If they be distinct, what is the difference betwixt them? For my part, I have a notion of neither, when conceived distinct from particular perceptions.

Philosophers begin to be reconciled to the principle, that we have no idea of external substance, distinct from the ideas of particular qualities. This must pave the way for a like principle with regard to the mind, that we have no notion of it, distinct from the particular perceptions.

So far I seem to be attended with sufficient evidence. But having thus loosened all our particular perceptions, when I proceed to explain the principle of connexion, which binds them together, and makes us attribute to them a real simplicity and ident.i.ty; I am sensible, that my account is very defective, and that nothing but the seeming evidence of the precedent reasonings coued have induced me to receive it. If perceptions are distinct existences, they form a whole only by being connected together. But no connexions among distinct existences are ever discoverable by human understanding. We only feel a connexion or determination of the thought, to pa.s.s from one object to another. It follows, therefore, that the thought alone finds personal ident.i.ty, when reflecting on the train of past perceptions, that compose a mind, the ideas of them are felt to be connected together, and naturally introduce each other. However extraordinary this conclusion may seem, it need not surprize us. Most philosophers seem inclined to think, that personal ident.i.ty arises from consciousness; and consciousness is nothing but a reflected thought or perception. The present philosophy, therefore, has so far a promising aspect. But all my hopes vanish, when I come to explain the principles, that unite our successive perceptions in our thought or consciousness. I cannot discover any theory, which gives me satisfaction on this head.

In short there are two principles, which I cannot render consistent; nor is it in my power to renounce either of them, viz, that all our distinct perceptions are distinct existences, and that the mind never perceives any real connexion among distinct existences. Did our perceptions either inhere in something simple and individual, or did the mind perceive some real connexion among them, there would be no difficulty in the case. For my part, I must plead the privilege of a sceptic, and confess, that this difficulty is too hard for my understanding. I pretend not, however, to p.r.o.nounce it absolutely insuperable. Others, perhaps, or myself, upon more mature reflections, may discover some hypothesis, that will reconcile those contradictions.

I shall also take this opportunity of confessing two other errors of less importance, which more mature reflection has discovered to me in my reasoning. The first may be found in Vol. I. page 106. where I say, that the distance betwixt two bodies is known, among other things, by the angles, which the rays of light flowing from the bodies make with each other. It is certain, that these angles are not known to the mind, and consequently can never discover the distance. The second error may be found in Vol. I. page 144 where I say, that two ideas of the same object can only be different by their different degrees of force and vivacity. I believe there are other differences among ideas, which cannot properly be comprehended under these terms. Had I said, that two ideas of the same object can only be different by their different feeling, I should have been nearer the truth.