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Rh humanity, degrades us below the level of brutes." But then "there is a phrenzy still greater" than this, which is the love of mankind. This is the consummation of enormity, and the triumph of the strumpet-goddess. Vetus has here fallen into a more desperate dilemma than any he has yet encountered in his perilous way. We present him with the choice of a pair of alternatives: either he must mean that the love of the republic, or our country, which he treats with such profound contempt and abhorrence, is only bad when it destroys the private and natural affections, or he must exclude at once every shadow of regard to the rights, liberties, and happiness of mankind, and then the same thing will follow of patriotism itself, which, as he says truly, is an emanation from the same impure source, human reason, and so to establish his favourite principle of exclusive patriotism, he gets rid of it altogether. "The latter end of this writer's reasoning always forgets the beginning." We will tell Vetus the hinge on which this whole controversy turns, and what is the radical error of the system of general philanthropy, which he has attempted to expose. It is, that it is an exclusive system, and is therefore unfitted for the nature of man, who is a mixed being, made up of various principles, faculties, and feelings. All these are good in their place and degree, as well as the affections that spring from them—natural affection, patriotism, benevolence: it is only exclusive selfishness, exclusive patriotism, exclusive philanthropy, that are inconsistent with the order of Providence, and destructive of the nature of man: Vetus in avoiding one extreme has fallen into another, for the extremes not only "of faction" but of folly meet; though we should be loth to compare the splendid dreams of the philosophical enthusiast, who wished to raise man above the pitch of his common nature, to the groveling, sordid, shuffling paradoxes of Vetus, who would degrade him below the level of the brutes, and whose maxims are as repugnant to common sense, and the practical rules of life, as they are devoid of every thing elegant in imagination, or consistent in reasoning.