Page:Observations on Man 1834.djvu/332

 internal uneasy feelings, or, which is the same thing, of these miseries, of others (in all which they are much influenced, as in other like cases, by the great disposition to imitate before spoken of); and a variety of internal feelings and desires of this kind are so blended and associated together, as that no part can be distinguished separately from the rest; the child may properly be said to have compassion.

The same sources of compassion remain, though with some alterations, during our whole progress through life; and an attentive person may plainly discern the constituent parts of his compassion, while they are yet the mere internal, and as one may say, selfish feelings above-mentioned; and before they have put on the nature of compassion by coalescence with the rest.

Agreeably to this method of reasoning, it may be observed, that persons whose nerves are easily irritable, and those who have experienced great trials and afflictions, are in general more disposed to compassion than others; and that we are most apt to pity in those diseases and calamities, which we either have felt already, or apprehend ourselves in danger of feeling hereafter.

But adults have also many other sources of compassion, besides those already mentioned, and which differ according to their educations and situations in life. When love, natural affection, and friendship, have taught men to take a peculiar delight in certain objects, in mutual endearments and familiar intercourses, those miseries affecting the beloved objects, which either totally destroy, or greatly interrupt, these intercourses, must give an exquisite uneasiness; and this uneasiness, by mixing itself with the other parts of our compassionate affections, will greatly increase the sum total in respect of these beloved objects.—A compassionate temper being great matter of praise to those who are endued with it, and the actions which flow from it being a duty incumbent on all, men are led to practise these actions, and to inculcate upon themselves the motives of compassion, by attending to distress actually present, or described in history, real or fictitious.—The peculiar love and esteem which we bear to morally good characters, make us more sensibly touched with their miseries; which is farther augmented by our indignation, and want of compassion, for morally ill characters, suffering the just punishment of their crimes. In like manner, the simplicity, the ignorance, the helplessness, and the many innocent diverting follies of young children, and of some brutes, lead men to pity them in a peculiar manner.

Mercy has the same general nature and sources as compassion, and seems to differ from it only in this, that the object of it has forfeited his title to happiness, or the removal of misery, by some demerit, particularly against ourselves. Here therefore resentment for an injury done to ourselves, or what is called a just