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Any satisfaction, which we lately enjoyed, and of which the memory is fresh and recent, operates on the will with more violence, than another of which the traces are decayed and almost obliterated.

A pleasure, which is suitable to the way of life in which we are engaged, excites more our desire and appetite than another which is foreign to it.

Nothing is more capable of infusing any passion into the mind than eloquence, by which objects are represented in the strongest and most lively colours. The bare opinion of another, especially when enforced with passion, will cause an idea to have an influence upon us, though that idea might otherwise have been entirely neglected.

It is remarkable, that lively passions commonly attend a lively imagination. In this respect, as well as in others, the force of the passion depends as much on the temper of the person, as on the nature and situation of the object.

What is distant, either in place or time, has not equal influence with what is near and contiguous.

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I pretend not to have here exhausted this subject. It is sufficient for my purpose, if I have made it appear that, in the production and conduct of the passions, there is a certain regular mechanism, which is susceptible of as accurate a disquisition, as the laws of motion, optics, hydrostatics, or any part of natural philosophy.

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SECTION 1.

OF THE GENERAL PRINCIPLES OF MORALS.

DISPUTES with men, pertinaciously obstinate in their principles, are, of all others, the most irksome ; except, perhaps, those with persons entirely disingenuous, who really do not believe the opinion they defend, but engage in the controversy from affectation, from a spirit of opposition, or from a desire of showing wit and ingenuity superior to the rest of mankind. The same blind adherence to their own arguments is to be expected in both; the same contempt of their antagonists; and the same passionate vehemence in enforcing sophistry and falsehood. And as reasoning is not the source whence either disputant derives his tenets, it is in vain to expect that any logic, which speaks not to the affections, will ever engage him to embrace sounder principles.

Those who have denied the reality of moral distinctions, may be ranked among the disingenuous disputants; nor is it conceivable, that any human creature could ever seriously believe, that all characters and actions were alike entitled to the affection and regard of every one. The difference which nature has placed between one man and another, is so wide, and this difference is still so much farther widened by education, example, and habit, that where the opposite extremes come at once under our apprehension, there is no scepticism so scrupulous, and scarce any assurance so determined, as absolutely to deny all distinction between them. Let a man's insensibility be ever so great, he must often be touched with the images of right and WRONG; and let his prejudices be ever so obstinate, he must observe, that others are susceptible of like impressions. The only way, therefore, of converting an antagonist of this kind, is to leave him to himself. For, finding that nobody keeps up the controversy with him, it is probable he will, at last, of himself, from mere weariness, come over to the side of common sense and reason.

There has been a controversy started of late much better worth examination, concerning the general foundation of MORALS; whether they be derived from REASON or from SENTIMENT; whether we attain the knowledge of them by a chain of argument and induction, or by an immediate feeling and finer internal sense; whether, like all sound judgment of truth and falsehood, they should be the same to every rational intelligent being; or whether, like the perception of beauty and deformity, they be founded entirely on the particular fabric and constitution of the human species.

The ancient philosophers, though they often affirm that virtue is nothing but conformity to reason, yet, in general, seem to consider morals as deriving their existence from taste and sentiment. On the other hand, our modern inquirers, though they also talk much of the beauty of virtue, and deformity of vice, yet have commonly endeavoured to account for these distinctions by metaphysical reasonings, and by deductions from the most abstract principles of the understanding. Such confusion reigned in these subjects, that an opposition of the greatest consequence could prevail between one system and another, and even in the parts

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