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ticular situation, and must choose a point of view, com mon to him with others : He must move some universal principle of the human frame, and touch a string; to which all mankind have an accord and symphony. If he mean, therefore, to express, that this man possesses qualities, whose tendency is pernicious to society, he has chosen this common point of view, and has touched the principle of humanity, in which every man, in some degree, concurs. While the human heart is compounded of the same elements as at present, it will never be wholly indifferent to public good, nor entirely unaffected with the tendency of characters and manners. And though this affection of humanity may not generally be esteemed so strong as vanity or ambition, yet, being common to all men, it can alone be the foundation of morals, or of any general system of blame or praise. One man's ambition is not another's ambition ; nor will the same event or object satisfy both: But the humanity of one man is the humanity of every one ; and the same object touches this passion in all human creatures.

But the sentiments, which arise from humanity, are not only the same in all human creatures, and produce the same approbation or censure ; but they also comprehend all human creatures ; nor is there any one whose conduct or character is not, by their means, an object, to every one; of censure or approbation. On the contrary; those other passions, commonly denominated selfish, both produce different sentiments in each individual, according to his particular situation ; and also coctemplate the greater part of mankind with the utmost indifference and unconcern. Whoever has a high res gard and esteem for me flatters my vanity; whoever expresses contempt mortifies and displeases me: But as my. name is known but to a small part of mankind, there

are few, who come within the sphere of this passion, or excite, on its account, either my affection or disgust. But if you represent a tyrannical, insolent, or barbarous behaviour, in any country or in any age of the world; I soon carry my eye to the pernicious tendency of such a conduct, and feel the sentiment of repugnance and displeasure towards it. No character can be so remote as to be, in this light, wholly indifferent to me. What is beneficial to society or to the person himself must still be preferred. And every quality or action, of every human being, must, by this means, be ranked under some class or denomination, expressive of general censure or applause.

What more, therefore, can we ask to distinguish the sentiments, dependant on humanity, from those connected with any other passion, or to satisfy us, why the former are the origin of morals, not the latter? Whatever conduct gains my approbation, by touching my humanity, procures also the applause of all mankind, by affecting the same principle in them: But what serves my avarice or ambition pleases these passions in me alone, and affects not the avarice and ambition of the rest of mankind. There is no circumstance of conduct in any man, provided it have a beneficial tendency, that is not agreeable to my humanity, however remote the person : But every man, so far removed as neither to cross nor serve my avarice and ambition, is regarded as wholly indifferent by those passions. The distinction, therefore, between these species of sentiment being so great and evident, language must soon be moulded upon it, and must invent a peculiar set of terms, in order to express those universal sentiments of censure or approbation, which arise from humanity, or from views of general usefulness and its contrary. VIRTUE and VICE become then known: Morals are recognized: Certain gea

neral ideas are framed of human conduct and behaviour: such measures are expected from men, in such situations; This action is determined to be conformable to our abstř'act rule ; that other, contrary. And by such universal principles are the particular sentiments of self-love fre. quently controlled and limited *.

From instances of popular tumults, seditions, factions, panics, and of all passions, which are shared with a multitude, we may learn the influence of society, in exciting and supporting any emotion ; while the most ungovernable disorders are raised, we find, by that means, from the slightest and most frivolous occasions. SOLON was no very cruel, though, perhaps, an unjust legislator, who punished neuters in civil wars; and few, I believe, would, in such cases, incur the penalty, were their affection and discourse allowed sufficient to absolve them. No selfishness, and scarce any philosophy, have there force sufficient to support a total coolness and indiffe, rence; and he must be more or less than man, who kindles not in the common blaze. What wonder, then, that moral sentiments are found of such influence in life ; though springing from principles, which may appear, at first sight, somewhat small and delicate? But these principles, we must remark, are social and universal: They form, in a manner, the party of human-kind against vice or disorder, its common enemy: And as the benevolent concern for others is diffused, in a greater or less degree, over all men, and is the same in all, it occurs more frequently in discourse, is cherished by society and conversation; and the blame and approbation, consequent on it, are thereby rouzed from that lethargy, into which they are probably lulled, in solitary and uncultivated nature.

* See NOTE (NN.]

Other passions, though perhaps originally stronger, yet being selfish and private, are often overpowered by its force, and yield the dominion of our breast to those social and public principles.

Another spring in our constitution, that brings a great addition of force to moral sentiment, is the love of fame; which rules, with such uncontrolled authority, in all generous minds, and is often the grand object of all their designs and undertakings. By our continual and earnest pursuit of a character, a name, a reputation in the world, we bring our own deportment and conduct freqently in review, and consider how they appear in the eyes of those who approach and regard us. This constant habit of surveying ourselves, as it were, in reflection, keeps alive all the sentiments of right and wrong, and begets, in noble natures, a certain reverence for themselves as well as others; which is the surest guardian of every virtue. The animal conveniencies and pleasures sink gradually in their value ; while every inward beauty and moral grace is studiously acquired, and the mind is accomplished in every perfection, which can adorn or embellish a rational creature.

Here is the most perfect morality with which we are acquainted: Here is displayed the force of many sympathies. Our moral sentiment is itself a feeling chiefly of that nature: And our regard to a character with others seems to arise only from a care of preserving a character with ourselves; and in order to attain this end, we find it necessary to prop our tottering judgment on the correspondent approbation of mankind.

But, that we may accommodate matters, and remove, if possible, every difficulty, let us allow all these reasonings to be false. Let us allow, that, when we resolve the pleasure, which arises from views of utility, into the sentiment of humanity and sympathy, we have embraced a wrong hypothesis. Let us confess it necessary to find some other explication of that applause, which is paid to objects, whether inanimate, animate, or rational, if they have a tendency to promote the welfare and advantage of mankind. However difficult it be to conceive, that an object is approved of on account of its tendency to a certain end, while the end itself is totally indifferent; let us swallow this absurdity, and consider what are the consequences. The preceding delineation or definition of PERSONAL MERIT must still retain its evidence and authority » It must still be allowed, that every quality of the mind, which is useful or agreeable to the person himself or to others, communicates a pleasure to the spectator, engages his esteem, and is admitted under the honourable denomination of virtue or merit. Are not justice, fidelity, honour, veracity, allegiance, chastity, esteemed solely on account of their tendency to promote the good of society? Is not that tendency inseparable from humanity, benevolence, lenity, generosity, gratitude, moderation, tenderness, friendship, and all the other social virtues ? Can it possibly be doubted, that industry, discretion, frugality, secrècy, order, perseverance, forethought, judgment, and this whole class of virtues and accomplishments, of which many pages would not contain the catalogue; can it be doubted, I say, that the tendency of these qualities to promote thé interest and happiness of their possessor, is the sole foundation of their merit? Who can dispute that a mind, which supports a perpetual serenity and cheerfulness, a noble dignity and undaunited spirit, “a tender affection and good-will to all around; as it has more enjoyment within itself, is also a more animating and rejoicing spectacle, than if dejected with melancholy, tormented

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