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xvi tendency of virtue, or being of a contrary opinion: his determination is, that it would be without remedy. One may say more explicitly, that, leaving out the authority of reflex approbation or disapprobation, such an one would be under an obligation to act viciously; since interest, one's own happiness, is a manifest obligation, and there is not supposed to be any other obligation in the case. "But does it much mend the matter, to take in that natural authority of reflection? There indeed would be an obligation to virtue; but would not the obligation from supposed interest on the side of vice remain?" If it should, yet to be under two contrary obligations, i.e., under none at all, would not be exactly the same as to be under a formal obligation to be vicious, or to be in circumstances in which the constitution of man's nature plainly required that vice should be preferred. But the obligation on the side of interest really does not remain. For the natural authority of the principle of reflection, is an obligation the most near and intimate, the most certain and known; whereas the contrary obligation can at the utmost appear no more than probable; since no man can be certain, in any circumstances, that vice is his interest in the present world, much less can he be certain against another. And thus the certain obligation would entirely supersede and destroy the uncertain one; which yet would have been of real force without the former. In truth, the taking in this consideration totally changes the whole state of the case, and shows, what this author does not seem to have been aware of, that the greatest degree of scepticism which he thought possible, will still leave men under the strictest moral obligations, whatever their opinion be concerning the happiness of virtue. For that mankind, upon reflection, felt an approbation of what was good, and disapprobation of the contrary, he thought a plain matter of fact, as it undoubtedly is, which none could deny, but from mere affectation. Take in, then, that authority and obligation, which is a constituent part of this reflex approbation, and it will undeniably follow, though a man should doubt of everything else, yet that he would still remain under the nearest and most certain obligation to the practice of virtue; an obligation implied in the very idea of virtue, in the very idea of reflex approbation. And how little influence soever this obligation alone can