The Theory of Moral Sentiments/Part VII

Introduction
If we examine the most celebrated and remarkable of the different theories which have been given concerning the nature and origin of our moral sentiments, we shall find that almost all of them coincide with some part or other of that which I have been endeavouring to give an account of; and that if every thing which has already been said be fully considered, we shall be at no loss to explain what was the view or aspect of nature which led each particular author to form his particular system. From some one or other of those principles which I have been endeavouring to unfold, every system of morality that ever had any reputation in the world has, perhaps, ultimately been derived. As they are all of them, in this respect, founded upon natural principles, they are all of them in some measure in the right. But as many of them are derived from a partial and imperfect view of nature, there are many of them too in some respects in the wrong.

In treating of the principles of morals there are two questions to be considered. First, wherein does virtue consist? Or what is the tone of temper, and tenour of conduct, which constitutes the excellent and praise-worthy character, the character which is the natural object of esteem, honour, and approbation? And, secondly, by what power or faculty in the mind is it, that this character, whatever it be, is recommended. to us? Or in other words, how and by what means does it come to pass, that the mind prefers one tenour of conduct to another, denominates the one right and the other wrong; considers the one as the object of approbation, honour, and reward, and the other of blame, censure, and punishment?

We examine the first question when we consider whether virtue consists in benevolence, as Dr Hutcheson imagines; or in acting suitably to the different relations we stand in, as Dr Clarke supposes; or in the wise and prudent pursuit of our own real and solid happiness, as has been the opinion of others.

We examine the second question, when we consider, whether the virtuous character, whatever it consists in, be recommended to us by self-love, which makes us perceive that this character, both in ourselves and others, tends most to promote our own private interest; or by reason, which points out to us the difference between one character and another, in the same manner as it does that between truth and falsehood; or by a peculiar power of perception, called a moral sense, which this virtuous character gratifies and pleases, as the contrary disgusts and displeases it; or last of all, by some other principle in human nature, such as a modification of sympathy, or the like.

I shall begin with considering the systems which have been formed concerning the first of these questions, and shall proceed afterwards to examine those concerning the second.

Introduction
The different accounts which have been given of the nature of virtue, or of the temper of mind which constitutes the excellent and praise-worthy character, may be reduced to three different classes. According to some, the virtuous temper of mind does not consist in any one species of affections, but in the proper government and direction of all our affections, which may be either virtuous or vicious according to the objects which they pursue, and the degree of vehemence with which they pursue them. According to these authors, therefore, virtue consists in propriety.

According to others, virtue consists in the judicious pursuit of our own private interest and happiness, or in the proper government and direction of those selfish affections which aim solely at this end. In the opinion of these authors, therefore, virtue consists in prudence.

Another set of authors make virtue consist in those affections only which aim at the happiness of others, not in those which aim at our own. According to them, therefore, disinterested benevolence is the only motive which can stamp upon any action the character of virtue.

The character of virtue, it is evident, must either be ascribed indifferently to all our affections, when under proper government and direction; or it must be confined to some one class or division of them. The great division of our affections is into the selfish and the benevolent. If the character of virtue, therefore, cannot be ascribed indifferently to all our affections, when under proper government and direction, it must be confined either to those which aim directly at our own private happiness, or to those which aim directly at that of others. If virtue, therefore, does not consist in propriety, it must consist either in prudence or in benevolence. Besides these three, it is scarce possible to imagine that any other account can be given of the nature of virtue. I shall endeavour to show hereafter how all the other accounts, which are seemingly different from any of these, coincide at bottom with some one or other of them.

Chap. I: Of those Systems which make Virtue consist in Propriety
According to Plato, to Aristotle, and to Zeno, virtue consists in the propriety of conduct, or in the suitableness of the affection from which we act to the object which excites it.

I. In the system of Plato$1$ the soul is considered as something like a little state or republic, composed of three different faculties or orders.

The first is the judging faculty, the faculty which determines not only what are the proper means for attaining any end, but also what ends are fit to be pursued, and what degree of relative value we ought to put upon each. This faculty Plato called, as it is very properly called, reason, and considered it as what had a right to be the governing principle of the whole. Under this appellation, it is evident, he comprehended not only that faculty by which we judge of truth and falsehood, but that by which we judge of the propriety or impropriety of desires and affections.

The different passions and appetites, the natural subjects of this ruling principle, but which are so apt to rebel against their master, he reduced to two different classes or orders. The first consisted of those passions, which are founded in pride and resentment, or in what the schoolmen called the irascible part of the soul; ambition, animosity, the love of honour, and the dread of shame, the desire of victory, superiority, and revenge; all those passions, in short, which are supposed either to rise from, or to denote what, by a metaphor in our language, we commonly call spirit or natural fire. The second consisted of those passions which are founded in the love of pleasure, or in what the schoolmen called the concupiscible part of the soul. It comprehended all the appetites of the body, the love of ease and security, and of all sensual gratifications.

It rarely happens that we break in upon that plan of conduct, which the governing principle prescribes, and which in all our cool hours we had laid down to ourselves as what was most proper for us to pursue, but when prompted by one or other of those two different sets of passions; either by ungovernable ambition and resentment, or by the importunate solicitations of present ease and pleasure. But though these two orders of passions are so apt to mislead us, they are still considered as necessary parts of human nature: the first having been given to defend us against injuries, to assert our rank and dignity in the world, to make us aim at what is noble and honourable, and to make us distinguish those who act in the same manner; the second, to provide for the support and necessities of the body.

In the strength, acuteness, and perfection of the governing principle was placed the essential virtue of prudence, which, according to Plato, consisted in a just and clear discernment, founded upon general and scientific ideas, of the ends which were proper to be pursued, and of the means which were proper for attaining them.

When the first set of passions, those of the irascible part of the soul, had that degree of strength and firmness, which enabled them, under the direction of reason, to despise all dangers in the pursuit of what was honourable and noble; it constituted the virtue of fortitude and magnanimity. This order of passions, according to this system, was of a more generous and noble nature than the other. They were considered upon many occasions as the auxiliaries of reason, to check and restrain the inferior and brutal appetites. We are often angry at ourselves, it was observed, we often become the objects of our own resentment and indignation, when the love of pleasure prompts to do what we disapprove of; and the irascible part of our nature is in this manner called in to assist the rational against the concupiscible.

When all those three different parts of our nature were in perfect concord with one another, when neither the irascible nor concupiscible passions ever aimed at any gratification which reason did not approve of, and when reason never commanded any thing, but what these of their own accord were willing to perform: this happy composure, this perfect and complete harmony of soul, constituted that virtue which in their language is expressed by a word which we commonly translate temperance, but which might more properly be translated good temper, or sobriety and moderation of mind.

Justice, the last and greatest of the four cardinal virtues, took place, according to this system, when each of those three faculties of the mind confined itself to its proper office, without attempting to encroach upon that of any other; when reason directed and passion obeyed, and when each passion performed its proper duty, and exerted itself towards its proper object easily and without reluctance, and with that degree of force and energy, which was suitable to the value of what it pursued. In this consisted that complete virtue, that perfect propriety of conduct, which Plato, after some of the ancient Pythagoreans, denominated Justice.

The word, it is to be observed, which expresses justice in the Greek language, has several different meanings; and as the correspondent word in all other languages, so far as I know, has the same, there must be some natural affinity among those various significations. In one sense we are said to do justice to our neighbour when we abstain from doing him any positive harm, and do not directly hurt him, either in his person, or in his estate, or in his reputation. This is that justice which I have treated of above, the observance of which may be extorted by force, and the violation of which exposes to punishment. In another sense we are said not to do justice to our neighbour unless we conceive for him all that love, respect, and esteem, which his character, his situation, and his connexion with ourselves, render suitable and proper for us to feel, and unless we act accordingly. It is in this sense that we are said to do injustice to a man of merit who is connected with us, though we abstain from hurting him in every respect, if we do not exert ourselves to serve him and to place him in that situation in which the impartial spectator would be pleased to see him. The first sense of the word coincides with what Aristotle and the Schoolmen call commutative justice, and with what Grotius calls the justitia expletrix, which consists in abstaining from what is another's, and in doing voluntarily whatever we can with propriety be forced to do. The second sense of the word coincides with what some have called distributive justice$2$, and with the justitia attributrix of Grotius, which consists in proper beneficence, in the becoming use of what is our own, and in the applying it to those purposes either of charity or generosity, to which it is most suitable, in our situation, that it should be applied. In this sense justice comprehends all the social virtues: There is yet another sense in which the word justice is sometimes taken, still more extensive than either of the former, though very much a-kin to the last; and which runs too, so far as I know, through all languages. It is in this last sense that we are said to be unjust, when we do not seem to value any particular object with that degree of esteem, or to pursue it with that degree of ardour which to the impartial spectator it may appear to deserve or to be naturally fitted for exciting. Thus we are said to do injustice to a poem or a picture, when we do not admire them enough, and we are said to do them more than justice when we admire them too much. In the same manner we are said to do injustice to ourselves when we appear not to give sufficient attention to any particular object of self-interest. In this last sense, what is called justice means the same thing with exact and perfect propriety of conduct and behaviour, and comprehends in it, not only the offices of both commutative and distributive justice, but of every other virtue, of prudence, of fortitude, of temperance. It is in this last sense that Plato evidently understands what he calls justice, and which, therefore, according to him, comprehends in it the perfection of every sort of virtue.

Such is the account given by Plato of the nature of virtue, or of that temper of mind which is the proper object of praise and approbation. It consists, according to him, in that state of mind in which every faculty confines itself within its proper sphere without encroaching upon that of any other, and performs its proper office with that precise degree of strength and vigour which belongs to it. His account, it is evident, coincides in every respect with what we have said above concerning the propriety of conduct.

II. Virtue, according to Aristotle$3$, consists in the habit of mediocrity according to right reason. Every particular virtue, according to him, lies in a kind of middle between two opposite vices, of which the one offends from being too much, the other from being too little affected by a particular species of objects. Thus the virtue of fortitude or courage lies in the middle between the opposite vices of cowardice and of presumptuous rashness, of which the one offends from being too much, and the other from being too little affected by the objects of fear. Thus too the virtue of frugality lies in a middle between avarice and profusion, of which the one consists in an excess, the other in a defect of the proper attention to the objects of self-interest. Magnanimity, in the same manner, lies in a middle between the excess of arrogance and the defect of pusillanimity, of which the one consists in too extravagant, the other in too weak a sentiment of our own worth and dignity. It is unnecessary to observe that this account of virtue corresponds too pretty exactly with what has been said above concerning the propriety and impropriety of conduct.

According to Aristotle, $4$ indeed, virtue did not so much consist in those moderate and right affections, as in the habit of this moderation. In order to understand this, it is to be observed, that virtue may be considered either as the quality of an action, or as the quality of a person. Considered as the quality of an action, it consists, even according to Aristotle, in the reasonable moderation of the affection from which the action proceeds, whether this disposition be habitual to the person or not. Considered as the quality of a person, it consists in the habit of this reasonable moderation, in its having become the customary and usual disposition of the mind. Thus the action which proceeds from an occasional fit of generosity is undoubtedly a generous action, but the man who performs it, is not necessarily a generous person, because it may be the single action of the kind which he ever performed. The motive and disposition of heart, from which this action was performed, may have been quite just and proper: but as this happy mood seems to have been the effect rather of accidental humour than of any thing steady or permanent in the character, it can reflect no great honour on the performer. When we denominate a character generous or charitable, or virtuous in any respect, we mean to signify that the disposition expressed by each of those appellations is the usual and customary disposition of the person. But single actions of any kind, how proper and suitable soever, are of little consequence to show that this is the case. If a single action was sufficient to stamp the character of any virtue upon the person who performed it, the most worthless of mankind. might lay claim to all the virtues; since there is no man who has not, upon some occasions, acted with prudence, justice, temperance, and fortitude. But though single actions, how laudable soever, reflect very little praise upon the person who performs them, a single vicious action performed by one whose conduct is usually very regular, greatly diminishes and sometimes destroys altogether our opinion of his virtue. A single action of this kind sufficiently shows that his habits are not perfect, and that he is less to be depended upon, than, from the usual train of his behaviour, we might have been apt to imagine.

Aristotle too$5$, when he made virtue to consist in practical habits, had it probably in his view to oppose the doctrine of Plato, who seems to have been of opinion that just sentiments and reasonable judgments concerning what was fit to be done or to be avoided, were alone sufficient to constitute the most perfect virtue. Virtue, according to Plato, might be considered as a species of science, and no man, he thought, could see clearly and demonstratively what was right and what was wrong, and not act accordingly. Passion might make us act contrary to doubtful and uncertain opinions, not to plain and evident judgments. Aristotle, on the contrary, was of opinion, that no conviction of the understanding was capable of getting the better of inveterate habits, and that good morals arose not from knowledge but from action.

III. According to Zeno$6$, the founder of the Stoical doctrine, every animal was by nature recommended to its own care, and was endowed with the principle of self-love, that it might endeavour to preserve, not only its existence, but all the different parts of its nature, in the best and most perfect state of which they were capable.

The self-love of man embraced, if I may say so, his body and all its different members, his mind and all its different faculties and powers, and desired the preservation and maintenance of them all in their best and most perfect condition. Whatever tended to support this state of existence was, therefore, by nature pointed out to him as fit to be chosen; and whatever tended to destroy it, as fit to be rejected. Thus health, strength, agility and ease of body as well as the eternal conveniencies which could promote these; wealth, power, honours, the respect and esteem of those we live with; were naturally pointed out to us as things eligible, and of which the possession was preferable to the want. On the other hand, sickness, infirmity, unwieldiness, pain of body, as well as all the eternal inconveniencies which tend to occasion or bring on any of them; poverty, the want of authority, the contempt or hatred of those we live with; were, in the same manner, pointed out to us as things to be shunned and avoided. In each of those two opposite classes of objects, there were some which appeared to be more the objects either of choice or rejection, than others in the same class. Thus, in the first class, health appeared evidently preferable to strength, and strength to agility; reputation to power, and power to riches. And thus too, in the second class, sickness was more to be avoided than unwieldiness of body, ignominy than poverty, and poverty than the loss of power. Virtue and the propriety of conduct consisted in choosing and rejecting all different objects and circumstances according as they were by nature rendered more or less the objects of choice or rejection; in selecting always from among the several objects of choice presented to us, that which was most to be chosen, when we could not obtain them all; and in selecting too, out of the several objects of rejection offered to us, that which was least to be avoided, when it was not in our power to avoid them all. By choosing and rejecting with this just and accurate discernment, by thus bestowing upon every object the precise degree of attention it deserved, according to the place which it held in this natural scale of things, we maintained, according to the Stoics, that perfect rectitude of conduct which constituted the essence of virtue. This was what they called to live consistently, to live according to nature, and to obey those laws and directions which nature, or the Author of nature, had prescribed for our conduct.

So far the Stoical idea of propriety and virtue is not very different from that of Aristotle and the ancient Peripatetics.

Among those primary objects which nature had recommended to us as eligible, was the prosperity of our family, of our relations, of our friends, of our country, of mankind, and of the universe in general. Nature, too, had taught us, that as the prosperity of two was preferable to that of one, that of many, or of all, must be infinitely more so. That we ourselves were but one, and that consequently wherever our prosperity was inconsistent with that, either of the whole, or of any considerable part of the whole, it ought, even in our own choice, to yield to what was so vastly preferable. As all the events in this world were conducted by the providence of a wise, powerful, and good God, we might be assured that whatever happened tended to the prosperity and perfection of the whole. If we ourselves, therefore, were in poverty, in sickness, or in any other calamity, we ought, first of all, to use our utmost endeavours, so far as justice and our duty to others would allow, to rescue ourselves from this disagreeable circumstance. But if, after all we could do, we found this impossible, we ought to rest satisfied that the order and perfection of the universe required that we should in the mean time continue in this situation. And as the prosperity of the whole should, even to us, appear preferable to so insignificant a part as ourselves, our situation, whatever it was, ought from that moment to become the object of our liking, if we would maintain that complete propriety and rectitude of sentiment and conduct in which consisted the perfection of our nature. If, indeed, any opportunity of extricating ourselves should offer, it became our duty to embrace it. The order of the universe, it was evident, no longer required our continuance in this situation, and the great Director of the world plainly called upon us to leave it, by so clearly pointing out the road which we were to follow. It was the same case with the adversity of our relations, our friends, our country. If, without violating any more sacred obligation, it was in our power to prevent or put an end to their calamity, it undoubtedly was our duty to do so. The propriety of action, the rule which Jupiter had given us for the direction of our conduct, evidently required this of us. But if it was altogether out of our power to do either, we ought then to consider this event as the most fortunate which could possibly have happened; because we might be assured that it tended most to the prosperity and order of the whole, which was what we ourselves, if we were wise and equitable, ought most of all to desire. It was our own final interest considered as a part of that whole, of which the prosperity ought to be, not only the principal, but the sole object of our desire.

'In what sense,' says Epictetus, 'are some things said to be according to our nature, and others contrary to it? It is in that sense in which we consider ourselves as separated and detached from all other things. For thus it may be said to be according to the nature of the foot to be always clean. But if you consider it as a foot, and not as something detached from the rest of the body, it must behove it sometimes to trample in the dirt, and sometimes to tread upon thorns, and sometimes, too, to be cut off for the sake of the whole body; and if it refuses this, it is no longer a foot. Thus, too, ought we to conceive with regard to ourselves. What are you? A man. If you consider yourself as something separated and detached, it is agreeable to your nature to live to old age, to be rich, to be in health. But if you consider yourself as a man, and as a part of a whole, upon account of that whole, it will behove you sometimes to be in sickness, sometimes to be exposed to the inconveniency of a sea voyage, sometimes to be in want; and at last, perhaps, to die before your time. Why then do you complain? Do not you know that by doing so, as the foot ceases to be a foot, so you cease to be a man?'$7$

A wise man never complains of the destiny of Providence, nor thinks the universe in confusion when he is out of order. He does not look upon himself as a whole, separated and detached from every other part of nature, to be taken care of by itself and for itself. He regards himself in the light in which he imagines the great genius of human nature, and of the world, regards him. He enters, if I may say so, into the sentiments of that divine Being, and considers himself as an atom, a particle, of an immense and infinite system, which must and ought to be disposed of, according to the conveniency of the whole. Assured of the wisdom which directs all the events of human life, whatever lot befalls him, he accepts it with joy, satisfied that, if he had known all the connections and dependencies of the different parts of the universe, it is the very lot which he himself would have wished for. If it is life, he is contented to live; and if it is death, as nature must have no further occasion for his presence here, he willingly goes where he is appointed. I accept, said a cynical philosopher, whose doctrines were in this respect the same as those of the Stoics, I accept, with equal joy and satisfaction, whatever fortune can befall me. Riches or poverty, pleasure or pain, health or sickness, all is alike: nor would I desire that the Gods should in any respect change my destination. If I was to ask of them any thing beyond what their bounty has already bestowed, it should be that they would inform me before-hand what it was their pleasure should be done with me, that I might of my own accord place myself in this situation, and demonstrate the cheerfulness with which I embraced their allotment. If I am going to sail, says Epictetus, I chuse the best ship and the best pilot, and I wait for the fairest weather that my circumstances and duty will allow. Prudence and propriety, the principles which the Gods have given me for the direction of my conduct, require this of me; but they require no more: and if, notwithstanding, a storm arises, which neither the strength of the vessel nor the skill of the pilot are likely to withstand, I give myself no trouble about the consequence. All that I had to do is done already. The directors of my conduct never command me to be miserable, to be anxious, desponding, or afraid. Whether we are to be drowned, or to come to a harbour, is the business of Jupiter, not mine. I leave it entirely to his determination, nor ever break my rest with considering which way he is likely to decide it, but receive whatever comes with equal indifference and security.

From this perfect confidence in that benevolent wisdom which governs the universe, and from this entire resignation to whatever order that wisdom might think proper to establish, it necessarily followed, that, to the Stoical wise man, all the events of human life must be in a great measure indifferent. His happiness consisted altogether, first, in the contemplation of the happiness and perfection of the great system of the universe, of the good government of the great republic of Gods and men, of all rational and sensible beings; and, secondly, in discharging his duty, in acting properly in the affairs of this great republic whatever little part that wisdom had assigned to him. The propriety or impropriety of his endeavours might be of great consequence to him. Their success or disappointment could be of none at all; could excite no passionate joy or sorrow, no passionate desire or aversion. If he preferred some events to others, if some situations were the objects of his choice and others of his rejection, it was not because he regarded the one as in themselves in any respect better than the other, or thought that his own happiness would be more complete in what is called the fortunate than in what is regarded as the distressful situation; but because the propriety of action, the rule which the Gods had given him for the direction of his conduct, required him to chuse and reject in this manner. All his affections were absorbed and swallowed up in two great affections; in that for the discharge of his own duty, and in that for the greatest possible happiness of all rational and sensible beings. For the gratification of this latter affection, he rested with the most perfect security upon the wisdom and power of the great Superintendant of the universe. His sole anxiety was about the gratification of the former; not about the event, but about the propriety of his own endeavours. Whatever the event might be, he trusted to a superior power and wisdom for turning it to promote that great end which he himself was most desirous of promoting.

This propriety of chusing and rejecting, though originally pointed out to us, and as it were recommended and introduced to our acquaintance by the things, and for the sake of the things, chosen and rejected; yet when we had once become thoroughly acquainted with it, the order, the grace, the beauty which we discerned in this conduct, the happiness which we felt resulted from it, necessarily appeared to us of much greater value than the actual obtaining of all the different objects of choice, or the actual avoiding of all those of rejection. From the observation of this propriety arose the happiness and the glory; from the neglect of it, the misery and the disgrace of human nature.

But to a wise man, to one whose passions were brought under perfect subjection to the ruling principles of his nature, the exact observation of this propriety was equally easy upon all occasions. Was he in prosperity, he returned thanks to Jupiter for having joined him with circumstances which were easily mastered, and in which there was little temptation to do wrong. Was he in adversity, he equally returned thanks to the director of this spectacle of human life, for having opposed to him a vigorous athlete, over whom, though the contest was likely to be more violent, the victory was more glorious, and equally certain. Can there be any shame in that distress which is brought upon us without any fault of our own, and in which we behave with perfect propriety? There can, therefore, be no evil, but, on the contrary, the greatest good and advantage. A brave man exults in those dangers in which, from no rashness of his own, his fortune has involved him. They afford an opportunity of exercising that heroic intrepidity, whose exertion gives the exalted delight which flows from the consciousness of superior propriety and deserved admiration. One who is master of all his exercises has no aversion to measure his strength and activity with the strongest. And, in the same manner, one who is master of all his passions, does not dread any circumstance in which the Superintendant of the universe may think proper to place him. The bounty of that divine Being has provided him with virtues which render him superior to every situation. If it is pleasure, he has temperance to refrain from it; if it is pain, he has constancy to bear it; if it is danger or death, he has magnanimity and fortitude to despise it. The events of human life can never find him unprepared, or at a loss how to maintain that propriety of sentiment and conduct which, in his own apprehension, constitutes at once his glory and his happiness.

Human life the Stoics appear to have considered as a game of great skill; in which, however, there was a mixture of chance, or of what is vulgarly understood to be chance. In such games the stake is commonly a trifle, and the whole pleasure of the game arises from playing well, from playing fairly, and playing skilfully. If notwithstanding all his skill, however, the good player should, by the influence of chance, happen to lose, the loss ought to be a matter, rather of merriment, than of serious sorrow. He has made no false stroke; he has done nothing which he ought to be ashamed of; he has enjoyed completely the whole pleasure of the game. If, on the contrary, the bad player, notwithstanding all his blunders, should, in the same manner, happen to win, his success can give him but little satisfaction. He is mortified by the remembrance of all the faults which he committed. Even during the play he can enjoy no part of the pleasure which it is capable of affording. From ignorance of the rules of the game, fear and doubt and hesitation are the disagreeable sentiments that precede almost every stroke which he plays; and when he has played it, the mortification of finding it a gross blunder, commonly completes the unpleasing circle of his sensations. Human life, with all the advantages which can possibly attend it, ought, according to the Stoics, to be regarded but as a mere two-penny stake; a matter by far too insignificant to merit any anxious concern. Our only anxious concern ought to be, not about the stake, but about the proper method of playing. If we placed our happiness in winning the stake, we placed it in what depended upon causes beyond our power, and out of our direction. We necessarily exposed ourselves to perpetual fear and uneasiness, and frequently to grievous and mortifying disappointments. If we placed it in playing well, in playing fairly, in playing wisely and skilfully; in the propriety of our own conduct in short; we placed it in what, by proper discipline, education, and attention, might be altogether in our own power, and under our own direction. Our happiness was perfectly secure, and beyond the reach of fortune. The event of our actions, if it was out of our power, was equally out of our concern, and we could never feel either fear or anxiety about it; nor ever suffer any grievous, or even any serious disappointment.

Human life itself, as well as every different advantage or disadvantage which can attend it, might, they said, according to Different circumstances, be the proper object either of our choice or of our rejection. If, in our actual situation, there were more circumstances agreeable to nature than contrary to it; more circumstances which were the objects of choice than of rejection; life, in this case, was, upon the whole, the proper object of choice, and the propriety of conduct required that we should remain in it. If, on the other hand, there were, in our actual situation, without any probable hope of amendment, more circumstances contrary to nature than agreeable to it; more circumstances which were the objects of rejection than of choice; life itself, in this case, became, to a wise man, the object of rejection, and he was not only at liberty to remove out of it, but the propriety of conduct, the rule which the Gods had given him for the direction of his conduct, required him to do so. I am ordered, says Epictetus, not to dwell at Nicopolis. I do not dwell there. I am ordered not to dwell at Athens. I do not dwell at Athens. I am ordered not to dwell in Rome. I do not dwell in Rome. I am ordered to dwell in the little and rocky island of Gyarae. I go and dwell there. But the house smokes in Gyarae. If the smoke is moderate, I will bear it, and stay there. If it is excessive, I will go to a house from whence no tyrant can remove me. I keep in mind always that the door is open, that I can walk out when I please, and retire to that hospitable house which is at all times open to all the world; for beyond my undermost garment, beyond my body, no man living has any power over me. If your situation is upon the whole disagreeable; if your house smokes too much for you, said the Stoics, walk forth by all means. But walk forth without, repining, without murmuring or complaining. Walk forth calm, contented, rejoicing, returning thanks to the Gods, who, from their infinite bounty, have opened the safe and quiet harbour of death, at all times ready to receive us from the stormy ocean of human life; who have prepared this sacred, this inviolable, this great asylum, always open, always accessible; altogether beyond the reach of human rage and injustice; and large enough to contain both all those who wish, and all those who do not wish to retire to it: an asylum which takes away from every man every pretence of complaining, or even of fancying that there can be any evil in human life, except such as he may suffer from his own folly and weakness.

The Stoics, in the few fragments of their philosophy which have come down to us, sometimes talk of leaving life with a gaiety, and even with a levity, which, were we to consider those passages by themselves, might induce us to believe that they imagined we could with propriety leave it whenever we had a mind, wantonly and capriciously, upon the slightest disgust or uneasiness. 'When you sup with such a person,' says Epictetus, 'you complain of the long stories which he tells you about his Mysian wars. "Now my friend, says he, having told you how I took possession of an eminence at such a place, I will tell you how I was besieged in such another place." But if you have a mind not to be troubled with his long stories, do not accept of his supper. If you accept of his supper, you have not the least pretence to complain of his long stories. It is the same case with what you call the evils of human life. Never complain of that of which it is at all times in your power to rid yourself.' Notwithstanding this gaiety and even levity of expression, however, the alternative of leaving life, or of remaining in it, was, according to the Stoics, a matter of the most serious and important deliberation. We ought never to leave it till we were distinctly called upon to do so by that superintending power which had originally placed us in it. But we were to consider ourselves as called upon to do so, not merely at the appointed and unavoidable term of human life. Whenever the providence of that superintending Power had rendered our condition in life upon the whole the proper object rather of rejection than of choice; the great rule which he had given us for the direction of our conduct, then required us to leave it. We might then be said to hear the awful and benevolent voice of that divine Being distinctly calling upon us to do so.

It was upon this account that, according to the Stoics, it might be the duty of a wise man to remove out of life though he was perfectly happy; while, on the contrary, it might be the duty of a weak man to remain in it, though he was necessarily miserable. If, in the situation of the wise man, there were more circumstances which were the natural objects of rejection than of choice, the whole situation became the object of rejection, and the rule which the Gods had given him for the direction of his conduct, required that he should remove out of it as speedily as particular circumstances might render convenient. He was, however, perfectly happy even during the time that he might think proper to remain in it. He had placed his happiness, not in obtaining the objects of his choice, or in avoiding those of his rejection; but in always choosing and rejecting with exact propriety; not in the success, but in the fitness of his endeavours and exertions. If, in the situation of the weak man, on the contrary, there were more circumstances which were the natural objects of choice than of rejection; his whole situation became the proper object of choice, and it was his duty to remain in it. He was unhappy, however, from not knowing how to use those circumstances. Let his cards be ever so good, he did not know how to play them, and could enjoy no sort of real satisfaction, either in the progress, or in the event of the game, in whatever manner it might happen to turn out$8$.

The propriety, upon some occasions, of voluntary death, though it was, perhaps, more insisted upon by the Stoics, than by any other sect of ancient philosophers, was, however, a doctrine common to them all, even to the peaceable and indolent Epicureans. During the age in which flourished the founders of all the principal sects of ancient philosophy; during the Peloponnesian war and for many years after its conclusion, all the different republics of Greece were, at home, almost always distracted by the most furious factions; and abroad, involved in the most sanguinary wars, in which each sought, not merely superiority or dominion, but either completely to extirpate all its enemies, or, what was not less cruel, to reduce them into the vilest of all states, that of domestic slavery, and to sell them, man, woman, and child, like so many herds of cattle, to the highest bidder in the market. The smallness of the greater part of those states, too, rendered it, to each of them, no very improbable event, that it might itself fall into that very calamity which it had so frequently, either, perhaps, actually inflicted, or at least attempted to inflict upon some of its neighbours. In this disorderly state of things, the most perfect innocence, joined to both the highest rank and the greatest public services, could give no security to any man that, even at home and among his own relations and fellow-citizens, he was not, at some time or another, from the prevalence of some hostile and furious faction, to be condemned to the most cruel and ignominious punishment. If he was taken prisoner in war, or if the city of which he was a member was conquered, he was exposed, if possible, to still greater injuries and insults. But every man naturally, or rather necessarily, familiarizes his imagination with the distresses to which he foresees that his situation may frequently expose him. It is impossible that a sailor should not frequently think of storms and shipwrecks, and foundering at sea, and of how he himself is likely both to feel and to act upon such occasions. It was impossible, in the same manner, that a Grecian patriot or hero should not familiarize his imagination with all the different calamities to which he was sensible his situation must frequently, or rather constantly expose him. As an American savage prepares his death-song, and considers how he should act when he has fallen into the hands of his enemies, and is by them put to death in the most lingering tortures, and amidst the insults and derision of all the spectators; so a Grecian patriot or hero could not avoid frequently employing his thoughts in considering what he ought both to suffer and to do in banishment, in captivity, when reduced to slavery, when put to the torture, when brought to the scaffold. But the philosophers of all the different sects very justly represented virtue; that is, wise, just, firm, and temperate conduct; not only as the most probable, but as the certain and infallible road to happiness even in this life. This conduct, however, could not always exempt, and might even sometimes expose the person who followed it to all the calamities which were incident to that unsettled situation of public affairs. They endeavoured, therefore, to show that happiness was either altogether, or at least in a great measure, independent of fortune; the Stoics, that it was so altogether; the Academic and Peripatetic philosophers, that it was so in a great measure. Wise, prudent, and good conduct was, in the first place, the conduct most likely to ensure success in every species of undertaking; and secondly, though it should fail of success, yet the mind was not left without consolation. The virtuous man might still enjoy the complete approbation of his own breast; and might still feel that, how untoward soever things might be without, all was calm and peace and concord within. He might generally comfort himself, too, with the assurance that he possessed the love and esteem of every intelligent and impartial spectator, who could not fail both to admire his conduct, and to regret his misfortune.

Those philosophers endeavoured, at the same time, to show, that the greatest misfortunes to which human life was liable, might be supported more easily than was commonly imagined. They endeavoured to point out the comforts which a man might still enjoy when reduced to poverty, when driven into banishment, when exposed to the injustice of popular clamour, when labouring under blindness, under deafness, in the extremity of old age, upon the approach of death. They pointed out, too, the considerations which might contribute to support his constancy under the agonies of pain and even of torture, in sickness, in sorrow for the loss of children, for the death of friends and relations, etc. The few fragments which have come down to us of what the ancient philosophers had written upon these subjects, form, perhaps, one of the most instructive, as well as one of the most interesting remains of antiquity. The spirit and manhood of their doctrines make a wonderful contrast with the desponding, plaintive, and whining tone of some modern systems.

But while those ancient philosophers endeavoured in this manner to suggest every consideration which could, as Milton says, arm the obdured breast with stubborn patience, as with triple steel; they, at the same time, laboured above all to convince their followers that there neither was nor could be any evil in death; and that, if their situation became at any time too hard for their constancy to support, the remedy was at hand, the door was open, and they might, without fear, walk out when they pleased. If there was no world beyond the present, death, they said, could be no evil; and if there was another world, the Gods must likewise be in that other, and a just man could fear no evil while under their protection. Those philosophers, in short, prepared a death-song, if I may say so, which the Grecian patriots and heroes might make use of upon the proper occasions; and, of all the different sects, the Stoics, I think it must be acknowledged, had prepared by far the most animated and spirited song.

Suicide, however, never seems to have been very common among the Greeks. Excepting Cleomenes, I cannot at present recollect any very illustrious either patriot or hero of Greece, who died by his own hand. The death of Aristomenes is as much beyond the period of true history as that of Ajax. The common story of the death of Themistocles, though within that period, bears upon its face all the marks of a most romantic fable. Of all the Greek heroes whose lives have been written by Plutarch, Cleomenes appears to have been the only one who perished in this manner. Theramines, Socrates, and Phocion, who certainly did not want courage, suffered themselves to be sent to prison, and submitted patiently to that death to which the injustice of their fellow-citizens had condemned them. The brave Eumenes allowed himself to be delivered up, by his own mutinous soldiers, to his enemy Antigonus, and was starved to death, without attempting any violence. The gallant Philopoemen suffered himself to be taken prisoner by the Messenians, was thrown into a dungeon, and was supposed to have been privately poisoned. Several of the philosophers, indeed, are said to have died in this manner; but their lives have been so very foolishly written, that very little credit is due to the greater part of the tales which are told of them. Three different accounts have been given of the death of Zeno the Stoic. One is, that after enjoying, for ninety-eight years, the most perfect state of health, he happened, in going out of his school, to fall; and though he suffered no other damage than that of breaking or dislocating one of his fingers, he struck the ground with his hand, and, in the words of the Niobe of Euripides, said, I come, why doest thou call me? and immediately went home and hanged himself. At that great age, one should think, he might have had a little more patience. Another account is, that, at the same age, and in consequence of a like accident, he starved himself to death. The third account is, that, at seventy-two years of age, he died in the natural way; by far the most probable account of the three, and supported too by the authority of a co-temporary, who must have had every opportunity of being well informed; of Persaeus, originally the slave, and afterwards the friend and disciple of Zeno. The first account is given by Apollonius of Tyre, who flourished about the time of Augustus Caesar, between two and three hundred years after the death of Zeno. I know not who is the author of the second account. Apollonius, who was himself a Stoic, had probably thought it would do honour to the founder of a sect which talked so much about voluntary death, to die in this manner by his own hand. Men of letters, though, after their death, they are frequently more talked of than the greatest princes or statesmen of their times, are generally, during their life, so obscure and insignificant that their adventures are seldom recorded by co-temporary historians. Those of after-ages, in order to satisfy the public curiosity, and having no authentic documents either to support or to contradict their narratives, seem frequently to have fashioned them according to their own fancy; and almost always with a great mixture of the marvellous. In this particular case the marvellous, though supported by no authority, seems to have prevailed over the probable, though supported by the best. Diogenes Laertius plainly gives the preference to the story of Apollonius. Lucian and Lactantius appear both to have given credit to that of the great age and of the violent death.

This fashion of voluntary death appears to have been much more prevalent among the proud Romans, than it ever was among the lively, ingenious, and accommodating Greeks. Even among the Romans, the fashion seems not to have been established in the early and, what are called, the virtuous ages of the republic. The common story of the death of Regulus, though probably a fable, could never have been invented, had it been supposed that any dishonour could fall upon that hero, from patiently submitting to the tortures which the Carthaginians are said to have inflicted upon him. In the later ages of the republic some dishonour I apprehend, would have attended this submission. In the different civil wars which preceded the fall of the commonwealth, many of the eminent men of all the contending parties chose rather to perish by their own hands, than to fall into those of their enemies. The death of Cato, celebrated by Cicero, and censured by Caesar, and become the subject of a very serious controversy between, perhaps, the two most illustrious advocates that the world had ever beheld, stamped a character of splendour upon this method of dying which it seems to have retained for several ages after. The eloquence of Cicero was superior to that of Caesar. The admiring prevailed greatly over the censuring party, and the lovers of liberty, for many ages afterwards, looked up to Cato as to the most venerable martyr of the republican party. The head of a party, the Cardinal de Retz observes, may do what he pleases; as long as he retains the confidence of his own friends, he can never do wrong; a maxim of which his Eminence had himself, upon several occasions, an opportunity of experiencing the truth. Cato, it seems, joined to his other virtues that of an excellent bottle companion. His enemies accused him of drunkenness, but, says Seneca, whoever objected this vice to Cato, will find it much easier to prove that drunkenness is a virtue, than that Cato could be addicted to any vice.

Under the Emperors this method of dying seems to have been, for a long time, perfectly fashionable. In the epistles of Pliny we find an account of several persons who chose to die in this manner, rather from vanity and ostentation, it would seem, than from what would appear, even to a sober and judicious Stoic, any proper or necessary reason. Even the ladies, who are seldom behind in following the fashion, seem frequently to have chosen, most unnecessarily, to die in this manner; and, like the ladies in Bengal, to accompany, upon some occasions, their husbands to the tomb. The prevalence of this fashion certainly occasioned many deaths which would not otherwise have happened. All the havock, however, which this, perhaps the highest exertion of human vanity and impertinence, could occasion, would, probably, at no time, be very great.

The principle of suicide, the principle which would teach us, upon some occasions, to consider that violent action as an object of applause and approbation, seems to be altogether a refinement of philosophy. Nature, in her sound and healthful state, seems never to prompt us to suicide. There is, indeed, a species of melancholy (a disease to which human nature, among its other calamities, is unhappily subject) which seems to be accompanied with, what one may call, an irresistible appetite for self-destruction. In circumstances often of the highest external prosperity, and sometimes too, in spite even of the most serious and deeply impressed sentiments of religion, this disease has frequently been known to drive its wretched victims to this fatal extremity. The unfortunate persons who perish in this miserable manner, are the proper objects, not of censure, but of commiseration. To attempt to punish them, when they are beyond the reach of all human punishment, is not more absurd than it is unjust. That punishment can fall only on their surviving friends and relations, who are always perfectly innocent, and to whom the loss of their friend, in this disgraceful manner, must always be alone a very heavy calamity. Nature, in her sound and healthful state, prompts us to avoid distress upon all occasions; upon many occasions to defend ourselves against it, though at the hazard, or even with the certainty of perishing in that defence. But, when we have neither been able to defend ourselves from it, nor have perished in that defence, no natural principle, no regard to the approbation of the supposed impartial spectator, to the judgment of the man within the breast, seems to call upon us to escape from it by destroying ourselves. It is only the consciousness of our own weakness, of our own incapacity to support the calamity with proper manhood and firmness, which can drive us to this resolution. I do not remember to have either read or heard of any American savage, who, upon being taken prisoner by some hostile tribe, put himself to death, in order to avoid being afterwards put to death in torture, and amidst the insults and mockery of his enemies. He places his glory in supporting those torments with manhood, and in retorting those insults with tenfold contempt and derision.

This contempt of life and death, however, and, at the same time, the most entire submission to the order of Providence; the most complete contentment with every event which the current of human affairs could possibly cast up, may be considered as the two fundamental doctrines upon which rested the whole fabric of Stoical morality. The independent and spirited, but often harsh Epictetus, may be considered as the great apostle of the first of those doctrines: the mild, the humane, the benevolent Antoninus, of the second.

The emancipated slave of Epaphriditus, who, in his youth, had been subjected to the insolence of a brutal master, who, in his riper years, was, by the jealousy and caprice of Domitian, banished from Rome and Athens, and obliged to dwell at Nicopolis, and who, by the same tyrant, might expect every moment to be sent to Gyarae, or, perhaps, to be put to death; could preserve his tranquillity only by fostering in his mind the most sovereign contempt of human life. He never exults so much, accordingly his eloquence is never so animated as when he represents the futility and nothingness of all its pleasures and all its pains.

The good-natured Emperor, the absolute sovereign of the whole civilized part of the world, who certainly had no peculiar reason to complain of his own allotment, delights in expressing his contentment with the ordinary course of things, and in pointing out beauties even in those parts of it where vulgar observers are not apt to see any. There is a propriety and even an engaging grace, he observes, in old age as well as in youth; and the weakness and decrepitude of the one state are as suitable to nature as the bloom and vigour of the other. Death, too, is just as proper a termination of old age, as youth is of childhood, or manhood of youth. As we frequently say, he remarks upon another occasion, that the physician has ordered to such a man to ride on horseback, or to use the cold bath, or to walk barefooted; so ought we to say, that Nature, the great conductor and physician of the universe, has ordered to such a man a disease, or the amputation of a limb, or the loss of a child. By the prescriptions of ordinary physicians the patient swallows many a bitter potion; undergoes many a painful operation. From the very uncertain hope, however, that health may be the consequence, he gladly submits to all. The harshest prescriptions of the great Physician of nature, the patient may, in the same manner, hope will contribute to his own health, to his own final prosperity and happiness: and he may be perfectly assured that they not only contribute, but are indispensably necessary to the health, to the prosperity and happiness of the universe, to the furtherance and advancement of the great plan of Jupiter. Had they not been so, the universe would never have produced them; its all-wise Architect and Conductor would never have suffered them to happen. As all, even the smallest of the co-existent parts of the universe, are exactly fitted to one another, and all contribute to compose one immense and connected system; so all, even apparently the most insignificant of the successive events which follow one another, make parts, and necessary parts, of that great chain of causes and effects which had no beginning, and which will have no end; and which, as they all necessarily result from the original arrangement and contrivance of the whole; so they are all essentially necessary, not only to its prosperity, but to its continuance and preservation. Whoever does not cordially embrace whatever befals him, whoever is sorry that it has befallen him, whoever wishes that it had not befallen him, wishes, so far as in him lies, to stop the motion of the universe, to break that great chain of succession, by the progress of which that system can alone be continued and preserved, and, for some little conveniency of his own, to disorder and discompose the whole machine of the world. 'O world,' says he, in another place, 'all things are suitable to me which are suitable to thee. Nothing is too early or too late to me which is seasonable for thee. All is fruit to me which thy seasons bring forth. From thee are all things; in thee are all things; for thee are all things. One man says, O beloved city of Cecrops. Wilt not thou say, O beloved city of God?'

From these very sublime doctrines the Stoics, or at least some of the Stoics, attempted to deduce all their paradoxes.

The Stoical wise man endeavoured to enter into the views of the great Superintendant of the universe, and to see things in the same light in which that divine Being beheld them. But, to the great Superintendant of the universe, all the different events which the course of his providence may bring forth, what to us appear the smallest and the greatest, the bursting of a bubble, as Mr Pope says, and that of a world, for example, were perfectly equal, were equally parts of that great chain which he had predestined from all eternity, were equally the effects of the same unerring wisdom, of the same universal and boundless benevolence. To the Stoical wise man, in the same manner, all those different events were perfectly equal. In the course of those events, indeed, a little department, in which he had himself some little management and direction, had been assigned to him. In this department he endeavoured to act as properly as he could, and to conduct himself according to those orders which, he understood, had been prescribed to him. But he took no anxious or passionate concern either in the success, or in the disappointment of his own most faithful endeavours. The highest prosperity and the total destruction of that little department, of that little system which had been in some measure committed to his charge, were perfectly indifferent to him. If those events had depended upon him, he would have chosen the one, and he would have rejected the other. But as they did not depend upon him, he trusted to a superior wisdom, and was perfectly satisfied that the event which happened, whatever it might be, was the very event which he himself, had he known all the connections and dependencies of things, would most earnestly and devoutly have wished for. Whatever he did under the influence and direction of those principles was equally perfect; and when he stretched out his finger, to give the example which they commonly made use of, he performed an action in every respect as meritorious, as worthy of praise and admiration, as when he laid down his life for the service of his country. As, to the great Superintendant of the universe, the greatest and the smallest exertions of his power, the formation and dissolution of a world, the formation and dissolution of a bubble, were equally easy, were equally admirable, and equally the effects of the same divine wisdom and benevolence; so, to the Stoical wise man, what we would call the great action required no more exertion than the little one, was equally easy, proceeded from exactly the same principles, was in no respect more meritorious, nor worthy of any higher degree of praise and admiration.

As all those who had arrived at this state of perfection, were equally happy. so all those who fell in the smallest degree short of it, how nearly soever they might approach to it, were equally miserable. As the man, they said, who was but an inch below the surface of the water, could no more breathe than he who was an hundred yards below it; so the man who had not completely subdued all his private, partial, and selfish passions, who had any other earnest desire but that for the universal happiness, who had not completely emerged from that abyss of misery and disorder into which his anxiety for the gratification of those private, partial, and selfish passions had involved him, could no more breathe the free air of liberty and independency, could no more enjoy the security and happiness of the wise man, than he who was most remote from that situation. As all the actions of the wise man were perfect, and equally perfect; so all those of the man who had not arrived at this supreme wisdom were faulty, and, as some Stoics pretended, equally faulty. As one truth, they said, could not be more true, nor one falsehood more false than another; so an honourable action could not be more honourable, nor a shameful one more shameful than another. As in shooting at a mark, the man who missed it by an inch had equally missed it with him who had done so by a hundred yards; so the man who, in what to us appears the most insignificant action, had acted improperly and without a sufficient reason, was equally faulty with him who had done so in, what to us appears, the most important; the man who has killed a cock, for example, improperly and without a sufficient reason, with him who had murdered his father.

If the first of those two paradoxes should appear sufficiently violent, the second is evidently too absurd to deserve any serious consideration. It is, indeed, so very absurd that one can scarce help suspecting that it must have been in some measure misunderstood or misrepresented. At any rate, I cannot allow myself to believe that such men as Zeno or Cleanthes, men, it is said, of the most simple as well as of the most sublime eloquence, could be the authors, either of these, or of the greater part of the other Stoical paradoxes, which are in general mere impertinent quibbles, and do so little honour to their system that I shall give no further account of them. I am disposed to impute them rather to Chrysippus, the disciple and follower, indeed, of Zeno and Cleanthes, but who, from all that has been delivered down to us concerning him, seems to have been a mere dialectical pedant, without taste or elegance of any kind. He may have been the first who reduced their doctrines into a scholastic or technical system of artificial definitions, divisions, and subdivisions; one of the most effectual expedients, perhaps, for extinguishing whatever degree of good sense there may be in any moral or metaphysical doctrine. Such a man may very easily be supposed to have understood too literally some animated expressions of his masters in describing the happiness of the man of perfect virtue, and the unhappiness of whoever fell short of that character.

The Stoics in general seem to have admitted that there might be a degree of proficiency in those who had not advanced to perfect virtue and happiness. They distributed those proficients into different classes, according to the degree of their advancement; and they called the imperfect virtues which they supposed them capable of exercising, not rectitudes, but proprieties, fitnesses, decent and becoming actions, for which a plausible or probable reason could be assigned, what Cicero expresses by the Latin word officia, and Seneca, I think more exactly, by that of convenientia. The doctrine of those imperfect, but attainable virtues, seems to have constituted what we may call the practical morality of the Stoics. It is the subject of Cicero's Offices; and is said to have been that of another book written by Marcus Brutus, but which is now lost.

The plan and system which Nature has sketched out for our conduct, seems to be altogether different from that of the Stoical philosophy.

By Nature the events which immediately affect that little department in which we ourselves have some little management and direction, which immediately affect ourselves, our friends, our country, are the events which interest us the most, and which chiefly excite our desires and aversions, our hopes and fears, our joys and sorrows. Should those passions be, what they are very apt to be, too vehement, Nature has provided a proper remedy and correction. The real or even the imaginary presence of the impartial spectator, the authority of the man within the breast, is always at hand to overawe them into the proper tone and temper of moderation.

If, notwithstanding our most faithful exertions, all the events which can affect this little department, should turn out the most unfortunate and disastrous, Nature has by no means left us without consolation. That consolation may be drawn, not only from the complete approbation of the man within the breast, but, if possible, from a still nobler and more generous principle, from a firm reliance upon, and a reverential submission to, that benevolent wisdom which directs all the events of human life, and which, we may be assured, would never have suffered those misfortunes to happen, had they not been indispensably necessary for the good of the whole.

Nature has not prescribed to us this sublime contemplation as the great business and occupation of our lives. She only points it out to us as the consolation of our misfortunes. The Stoical philosophy prescribes it as the great business and occupation of our lives. That philosophy teaches us to interest ourselves earnestly and anxiously in no events, external to the good order of our own minds, to the propriety of our own choosing and rejecting, except in those which concern a department where we neither have nor ought to have any sort of management or direction, the department of the great Superintendant of the universe. By the perfect apathy which it prescribes to us, by endeavouring, not merely to moderate, but to eradicate all our private, partial, and selfish affections, by suffering us to feel for whatever can befall ourselves, our friends, our country, not even the sympathetic and reduced passions of the impartial spectator, it endeavours to render us altogether indifferent and unconcerned in the success or miscarriage of every thing which Nature has prescribed to us as the proper business and occupation of our lives.

The reasonings of philosophy, it may be said, though they may confound and perplex the understanding, can never break down the necessary connection which Nature has established between causes and their effects. The causes which naturally excite our desires and aversions, our hopes and fears, our joys and sorrows, would no doubt, notwithstanding all the reasonings of Stoicism, produce upon each individual, according to the degree of his actual sensibility, their proper and necessary effects. The judgments of the man within the breast, however, might be a good deal affected by those reasonings, and that great inmate might be taught by them to attempt to overawe all our private, partial, and selfish affections into a more or less perfect tranquillity. To direct the judgments of this inmate is the great purpose of all systems of morality. That the Stoical philosophy had very great influence upon the character and conduct of its followers, cannot be doubted; and that though it might sometimes incite them to unnecessary violence, its general tendency was to animate them to actions of the most heroic magnanimity and most extensive benevolence.

IV. Besides these ancient, there are some modern systems, according to which virtue consists in propriety; or in the suitableness of the affection from which we act, to the cause or object which excites it. The system of Dr Clark, which places virtue in acting according to the relations of things, in regulating our conduct according to the fitness or incongruity which there may be in the application of certain actions to certain things, or to certain relations: that of Mr Woollaston, which places it in acting according to the truth of things, according to their proper nature and essence, or in treating them as what they really are, and not as what they are not: that of my Lord Shaftesbury, which places it in maintaining a proper balance of the affections, and in allowing no passion to go beyond its proper sphere; are all of them more or less inaccurate descriptions of the same fundamental idea.

None of those systems either give, or even pretend to give, any precise or distinct measure by which this fitness or propriety of affection can be ascertained or judged of. That precise and distinct measure can be found nowhere but in the sympathetic feelings of the impartial and well-informed spectator.

The description of virtue, besides, which is either given, or at least meant and intended to be given in each of those systems, for some of the modern authors are not very fortunate in their manner of expressing themselves, is no doubt quite just, so far as it goes. There is no virtue without propriety, and wherever there is propriety some degree of approbation is due. But still this description is imperfect. For though propriety is an essential ingredient in every virtuous action, it is not always the sole ingredient. Beneficent actions have in them another quality by which they appear not only to deserve approbation but recompense. None of those systems account either easily or sufficiently for that superior degree of esteem which seems due to such actions, or for that diversity of sentiment which they naturally excite. Neither is the description of vice more complete. For, in the same manner, though impropriety is a necessary ingredient in every vicious action, it is not always the sole ingredient; and there is often the highest degree of absurdity and impropriety in very harmless and insignificant actions. Deliberate actions, of a pernicious tendency to those we live with, have, besides their impropriety, a peculiar quality of their own by which they appear to deserve, not only disapprobation, but punishment; and to be the objects, not of dislike merely, but of resentment and revenge: and none of those systems easily and sufficiently account for that superior degree of detestation which we feel for such actions.

Chap. II: Of those Systems which make Virtue consist in Prudence
The most ancient of those systems which make virtue consist in prudence, and of which any considerable remains have come down to us, is that of Epicurus, who is said, however, to have borrowed all the leading principles of his philosophy from some of those who had gone before him, particularly from Aristippus; though it is very probable, notwithstanding this allegation of his enemies, that at least his manner of applying those principles was altogether his own.

According to Epicurus$9$, bodily pleasure and pain were the sole ultimate objects of natural desire and aversion. That they were always the natural objects of those passions, he thought required no proof. Pleasure might, indeed, appear sometimes to be avoided; not, however, because it was pleasure, but because, by the enjoyment of it, we should either forfeit some greater pleasure, or expose ourselves to some pain that was more to be avoided than this pleasure was to be desired. Pain, in the same manner, might appear sometimes to be eligible; not, however, because it was pain, but because by enduring it we might either avoid a still greater pain, or acquire some pleasure of much more importance. That bodily pain and pleasure, therefore, were always the natural objects of desire and aversion, was, he thought, abundantly evident. Nor was it less so, he imagined, that they were the sole ultimate objects of those passions. Whatever else was either desired or avoided, was so, according to him, upon account of its tendency to produce one or other of those sensations. The tendency to procure pleasure rendered power and riches desirable, as the contrary tendency to produce pain made poverty and insignificancy the objects of aversion. Honour and reputation were valued, because the esteem and love of those we live with were of the greatest consequence both to procure pleasure and to defend us from pain. Ignominy and bad fame, on the contrary, were to be avoided, because the hatred, contempt and resentment of those we lived with, destroyed all security, and necessarily exposed us to the greatest bodily evils.

All the pleasures and pains of the mind were, according to Epicurus, ultimately derived from those of the body. The mind was happy when it thought of the past pleasures of the body, and hoped for others to come: and it was miserable when it thought of the pains which the body had formerly endured, and dreaded the same or greater thereafter.

But the pleasures and pains of the mind, though ultimately derived from those of the body, were vastly greater than their originals. The body felt only the sensation of the present instant, whereas the mind felt also the past and the future, the one by remembrance, the other by anticipation, and consequently both suffered and enjoyed much more. When we are under the greatest bodily pain, he observed, we shall always find, if we attend to it, that it is not the suffering of the present instant which chiefly torments us, but either the agonizing remembrance of the past, or the yet more horrible dread of the future. The pain of each instant, considered by itself, and cut off from all that goes before and all that comes after it, is a trifle, not worth the regarding. Yet this is all which the boDy can ever be said to suffer. In the same manner, when we enjoy the greatest pleasure, we shall always find that the bodily sensation, the sensation of the present instant, makes but a small part of our happiness, that our enjoyment chiefly arises either from the cheerful recollection of the past, or the still more joyous anticipation of the future, and that the mind always contributes by much the largest share of the entertainment.

Since our happiness and misery, therefore, depended chiefly on the mind, if this part of our nature was well disposed, if our thoughts and opinions were as they should be, it was of little importance in what manner our body was affected. Though under great bodily pain, we might still enjoy a considerable share of happiness, if our reason and judgment maintained their superiority. We might entertain ourselves with the remembrance of past, and with the hopes of future pleasure; we might soften the rigour of our pains, by recollecting what it was which, even in this situation, we were under any necessity of suffering. That this was merely the bodily sensation, the pain of the present instant, which by itself could never be very great. That whatever agony we suffered from the dread of its continuance, was the effect of an opinion of the mind, which might be corrected by juster sentiments; by considering that, if our pains were violent, they would probably be of short duration; and that if they were of long continuance, they would probably be moderate, and admit of many intervals of ease; and that, at any rate, death was always at hand and within call to deliver us, which as, according to him, it put an end to all sensation, either of pain or pleasure, could not be regarded as an evil. When we are, said he, death is not; and when death is, we are not; death therefore can be nothing to us.

If the actual sensation of positive pain was in itself so little to be feared, that of pleasure was still less to be desired. Naturally the sensation of pleasure was much less pungent than that of pain. If, therefore, this last could take so very little from the happiness of a well-disposed mind, the other could add scarce any thing to it. When the body was free from pain and the mind from fear and anxiety, the superadded sensation of bodily pleasure could be of very little importance; and though it might diversify could not properly be said to increase the happiness of the situation.

In ease of body, therefore, and in security or tranquillity of mind, consisted, according to Epicurus, the most perfect state of human nature, the most complete happiness which man was capable of enjoying. To obtain this great end of natural desire was the sole object of all the virtues, which, according to him, were not desirable upon their own account, but upon account of their tendency to bring about this situation.

Prudence, for example, though, according to this philosophy, the source and principle of all the virtues, was not desirable upon its own account. That careful and laborious and circumspect state of mind, ever watchful and ever attentive to the most distant consequences of every action. could not be a thing pleasant or agreeable for its own sake, but upon account of its tendency to procure the greatest goods and to keep off the greatest evils.

To abstain from pleasure too, to curb and restrain our natural passions for enjoyment, which was the office of temperance, could never be desirable for its own sake. The whole value of this virtue arose from its utility, from its enabling us to postpone the present enjoyment for the sake of a greater to come, or to avoid a greater pain that might ensue from it. Temperance, in short, was nothing but prudence with regard to pleasure.

To support labour, to endure pain, to be exposed to danger or to death, the situations which fortitude would often lead us into, were surely still less the objects of natural desire. They were chosen only to avoid greater evils. We submitted to labour, in order to avoid the greater shame and pain of poverty, and we exposed ourselves to danger and to death in defence of our liberty and property, the means and instruments of pleasure and happiness; or in defence of our country, in the safety of which our own was necessarily comprehended. Fortitude enabled us to do all this cheerfully, as the best which, in our present situation, could possibly be done, and was in reality no more than prudence, good judgment, and presence of mind in properly appreciating pain, labour, and danger, always choosing the less in order to avoid the greater.

It is the same case with justice. To abstain from what is another's was not desirable on its own account, and it could not surely be better for you, that I should possess what is my own, than that you should possess it. You ought, however, to abstain from whatever belongs to me, because by doing otherwise you will provoke the resentment and indication of mankind. The security and tranquillity of your mind will be entirely destroyed. You will be filled with fear and consternation at the thought of that punishment which you will imagine that men are at all times ready to inflict upon you, and from which no power, no art, no concealment, will ever, in your own fancy, be sufficient to protect you. That other species of justice which. consists in doing proper good offices to different persons, according to the various relations of neighbours, kinsmen, friends, benefactors, superiors, or equals, which they may stand in to us, is recommended by the same reasons. To act properly in all these different relations procures us the esteem and love of those we live with; as to do otherwise excites their contempt and hatred. By the one we naturally secure, by the other we necessarily endanger our own ease and tranquillity, the great and ultimate objects of all our desires. The whole virtue of justice, therefore, the most important of all the virtues, is no more than discreet and prudent conduct with regard to our neighbours.

Such is the doctrine of Epicurus concerning the nature of virtue. It may seem extraordinary that this philosopher, who is described as a person of the most amiable manners, should never have observed, that, whatever may be the tendency of those virtues, or of the contrary vices, with regard to our bodily ease and security, the sentiments which they naturally excite in others are the objects of a much more passionate desire or aversion than all their other consequences; that to be amiable, to be respectable, to be the proper object of esteem, is by every well-disposed mind more valued than all the ease and security which love, respect, and esteem can procure us; that, on the contrary, to be odious, to be contemptible, to be the proper object of indignation, is more dreadful than all that we can suffer in our body from hatred, contempt, or indignation; and that consequently our desire of the one character, and our aversion to the other, cannot arise from any regard to the effects which either of them is likely to produce upon the body.

This system is, no doubt, altogether inconsistent with that which I have been endeavouring to establish. It is not difficult, however, to discover from what phasis, if I may say so, from what particular view or aspect of nature, this account of things derives its probability. By the wise contrivance of the Author of nature, virtue is upon all ordinary occasions, even with regard to this life, real wisdom, and the surest and readiest means of obtaining both safety and advantage. Our success or disappointment in our undertakings must very much depend upon the good or bad opinion which is commonly entertained of us, and upon the general disposition of those we live with, either to assist or to oppose us. But the best, the surest, the easiest, and the readiest way of obtaining the advantageous and of avoiding the unfavourable judgments of others, is undoubtedly to render ourselves the proper objects of the former and not of the latter. 'Do you desire,' said Socrates, 'the reputation of a good musician? The only sure way of obtaining it, is to become a good musician. Would you desire in the same manner to be thought capable of serving your country either as a general or as a statesman? The best way in this case too is really to acquire the art and experience of war and government, and to become really fit to be a general or a statesman. And in the same manner if you would be reckoned sober, temperate, just, and equitable, the best way of acquiring this reputation is to become sober, temperate, just, and equitable. If you can really render yourself amiable, respectable, and the proper object of esteem, there is no fear of your not soon acquiring the love, the respect, and esteem of those you live with.' Since the practice of virtue, therefore, is in general so advantageous, and that of vice so contrary to our interest, the consideration of those opposite tendencies undoubtedly stamps an additional beauty and propriety upon the one, and a new deformity and impropriety upon the other. Temperance, magnanimity, justice, and beneficence, come thus to be approved of, not only under their proper characters, but under the additional character of the highest wisDom and most real prudence. And in the same manner, the contrary vices of intemperance, pusillanimity, injustice, and either malevolence or sordid selfishness, come to be disapproved of, not only under their proper characters, but under the additional character of the most short-sighted folly and weakness. Epicurus appears in every virtue to have attended to this species of propriety only. It is that which is most apt to occur to those who are endeavouring to persuade others to regularity of conduct. When men by their practice, and perhaps too by their maxims, manifestly show that the natural beauty of virtue is not like to have much effect upon them, how is it possible to move them but by representing the folly of their conduct, and how much they themselves are in the end likely to suffer by it?

By running up all the different virtues too to this one species of propriety, Epicurus indulged a propensity, which is natural to all men, but which philosophers in particular are apt to cultivate with a peculiar fondness, as the great means of displaying their ingenuity, the propensity to account for all appearances from as few principles as possible. And he, no doubt, indulged this propensity still further, when he referred all the primary objects of natural desire and aversion to the pleasures and pains of the body. The great patron of the atomical philosophy, who took so much pleasure in deducing all the powers and qualities of bodies from the most obvious and familiar, the figure, motion, and arrangement of the small parts of matter, felt no doubt a similar satisfaction, when he accounted, in the same manner, for all the sentiments and passions of the mind from those which are most obvious and familiar.

The system of Epicurus agreed with those of Plato, Aristotle, and Zeno, in making virtue consist in acting in the most suitable manner to obtain the$10$ primary objects of natural desire. It differed from all of them in two other respects; first, in the account which it gave of those primary objects of natural desire; and secondly, in the account which it gave of the excellence of virtue, or of the reason why that quality ought to be esteemed.

The primary objects of natural desire consisted, according to Epicurus, in bodily pleasure and pain, and in nothing else: whereas, according to the other three philosophers, there were many other objects, such as knowledge, such as the happiness of our relations, of our friends, of our country, which were ultimately desirable for their own sakes.

Virtue too, according to Epicurus, did not deserve to be pursued for its own sake, nor was itself one of the ultimate objects of natural appetite, but was eligible only upon account of its tendency to prevent pain and to procure ease and pleasure. In the opinion of the other three, on the contrary, it was desirable, not merely as the means of procuring the other primary objects of natural desire, but as something which was in itself more valuable than them all. Man, they thought, being born for action, his happiness must consist, not merely in the agreeableness of his passive sensations, but also in the propriety of his active exertions.

Chap. III: Of those Systems which make Virtue consist in Benevolence
The system which makes virtue consist in benevolence, though I think not so ancient as all of those which I have already given an account of, is, however, of very great antiquity. It seems to have been the doctrine of the greater part of those philosophers who, about and after the age of Augustus, called themselves Eclectics, who pretended to follow chiefly the opinions of Plato and Pythagoras, and who upon that account are commonly known by the name of the later Platonists.

In the divine nature, according to these authors, benevolence or love was the sole principle of action, and directed the exertion of all the other attributes. The wisdom of the Deity was employed in finding out the means for bringing about those ends which his goodness suggested, as his infinite power was exerted to execute them. Benevolence, however, was still the supreme and governing attribute, to which the others were subservient, and from which the whole excellency, or the whole morality, if I may be allowed such an expression, of the divine operations, was ultimately derived. The whole perfection and virtue of the human mind consisted in some resemblance or participation of the divine perfections, and, consequently, in being filled with the same principle of benevolence and love which influenced all the actions of the Deity. The actions of men which flowed from this motive were alone truly praise-worthy, or could claim any merit in the sight of the Deity. It was by actions of charity and love only that we could imitate, as became us, the conduct of God, that we could express our humble and devout admiration of his infinite perfections, that by fostering in our own minds the same divine principle, we could bring our own affections to a greater resemblance with his holy attributes, and thereby become more proper objects of his love and esteem; till at last we arrived at that immediate converse and communication with the Deity to which it was the great object of this philosophy to raise us.

This system, as it was much esteemed by many ancient fathers of the Christian church, so after the Reformation it was adopted by several divines of the most eminent piety and learning and of the most amiable manners; particularly, by Dr Ralph Cudworth, by Dr Henry More, and by Mr John Smith of Cambridge. But of all the patrons of this system, ancient or modern, the late Dr Hutcheson was undoubtedly, beyond all comparison, the most acute, the most distinct, the most philosophical, and what is of the greatest consequence of all, the soberest and most judicious.

That virtue consists in benevolence is a notion supported by many appearances in human nature. It has been observed already, that proper benevolence is the most graceful and agreeable of all the affections, that it is recommended to us by a double sympathy, that as its tendency is necessarily beneficent, it is the proper object of gratitude and reward, and that upon all these accounts it appears to our natural sentiments to possess a merit superior to any other. It has been observed too, that even the weaknesses of benevolence are not very disagreeable to us, whereas those of every other passion are always extremely disgusting. Who does not abhor excessive malice, excessive selfishness, or excessive resentment? But the most excessive indulgence even of partial friendship is not so offensive. It is the benevolent passions only which can exert themselves without any regard or attention to propriety, and yet retain something about them which is engaging. There is something pleasing even in mere instinctive good-will which goes on to do good offices without once reflecting whether by this conduct it is the proper object either of blame or approbation. It is not so with the other passions. The moment they are deserted, the moment they are unaccompanied by the sense of propriety, they cease to be agreeable.

As benevolence bestows upon those actions which proceed from it, a beauty superior to all others, so the want of it, and much more the contrary inclination, communicates a peculiar deformity to whatever evidences such a disposition. Pernicious actions are often punishable for no other reason than because they shew a want of sufficient attention to the happiness of our neighbour.

Besides all this, Dr Hutcheson$11$ observed that whenever in any action, supposed to proceed from benevolent affections, some other motive had been discovered, our sense of the merit of this action was just so far diminished as this motive was believed to have influenced it. If an action, supposed to proceed from gratitude, should be discovered to have arisen from an expectation of some new favour, or if what was apprehended to proceed from public spirit, should be found out to have taken its origin from the hope of a pecuniary reward, such a discovery would entirely destroy all notion of merit or praise-worthiness in either of these actions. Since, therefore, the mixture of any selfish motive, like that of a baser alloy, diminished or took away altogether the merit which would otherwise have belonged to any action, it was evident, he imagined, that virtue must consist in pure and disinterested benevolence alone.

When those actions, on the contrary, which are commonly supposed to proceed from a selfish motive, are discovered to have arisen from a benevolent one, it greatly enhances our sense of their merit. If we believed of any person that he endeavoured to advance his fortune from no other view but that of doing friendly offices, and of making proper returns to his benefactors, we should only love and esteem him the more. And this observation seemed still more to confirm the conclusion, that it was benevolence only which could stamp upon any action the character of virtue.

Last of all, what, he imagined, was an evident proof of the justness of this account of virtue, in all the disputes of casuists concerning the rectitude of conduct, the public good, he observed, was the standard to which they constantly referred; thereby universally acknowledging that whatever tended to promote the happiness of mankind was right and laudable and virtuous, and the contrary, wrong, blamable, and vicious. In the late debates about passive obeDience and the right of resistance, the sole point in controversy among men of sense was, whether universal submission would probably be attended with greater evils than temporary insurrections when privileges were invaded. Whether what, upon the whole, tended most to the happiness of mankind, was not also morally good, was never once, he said, made a question.

Since benevolence, therefore, was the only motive which could bestow upon any action the character of virtue, the greater the benevolence which was evidenced by any action, the greater the praise which must belong to it.

Those actions which aimed at the happiness of a great community, as they demonstrated a more enlarged benevolence than those which aimed only at that of a smaller system, so were they, likewise, proportionally the more virtuous. The most virtuous of all affections, therefore, was that which embraced as its object the happiness of all intelligent beings. The least virtuous, on the contrary, of those to which the character of virtue could in any respect belong, was that which aimed no further than at the happiness of an individual, such as a son, a brother, a friend.

In directing all our actions to promote the greatest possible good, in submitting all inferior affections to the desire of the general happiness of mankind, in regarding one's self but as one of the many, whose prosperity was to be pursued no further than it was consistent with, or conducive to that of the whole, consisted the perfection of virtue.

Self-love was a principle which could never be virtuous in any degree or in any direction. It was vicious whenever it obstructed the general good. When it had no other effect than to make the individual take care of his own happiness, it was merely innocent, and though it deserved no praise, neither ought it to incur any blame. Those benevolent actions which were performed, notwithstanding some strong motive from self-interest, were the more virtuous upon that account. They demonstrated the strength and vigour of the benevolent principle.

Dr Hutcheson$12$ was so far from allowing self-love to be in any case a motive of virtuous actions, that even a regard to the pleasure of self-approbation, to the comfortable applause of our own consciences, according to him, diminished the merit of a benevolent action. This was a selfish motive, he thought, which, so far as it contributed to any action, demonstrated the weakness of that pure and disinterested benevolence which could alone stamp upon the conduct of man the character of virtue. In the common judgments of mankind, however, this regard to the approbation of our own minds is so far from being considered as what can in any respect diminish the virtue of any action, that it is rather looked upon as the sole motive which deserves the appellation of virtuous.

Such is the account given of the nature of virtue in this amiable system, a system which has a peculiar tendency to nourish and support in the human heart the noblest and the most agreeable of all affections, and not only to check the injustice of self-love, but in some measure to discourage that principle altogether, by representing it as what could never reflect any honour upon those who were influenced by it.

As some of the other systems which I have already given an account of, do not sufficiently explain from whence arises the peculiar excellency of the supreme virtue of beneficence, so this system seems to have the contrary defect, of not sufficiently explaining from whence arises our approbation of the inferior virtues of prudence, vigilance, circumspection, temperance, constancy, firmness. The view and aim of our affections, the beneficent and hurtful effects which they tend to produce, are the only qualities at all attended to in this system. Their propriety and impropriety, their suitableness and unsuitableness, to the cause which excites them, are disregarded altogether.

Regard to our own private happiness and interest, too, appear upon many occasions very laudable principles of action. The habits of oeconomy, industry, discretion, attention, and application of thought, are generally supposed to be cultivated from self-interested motives, and at the same time are apprehended to be very praise-worthy qualities, which deserve the esteem and approbation of every body. The mixture of a selfish motive, it is true, seems often to sully the beauty of those actions which ought to arise from a benevolent affection. The cause of this, however, is not that self-love can never be the motive of a virtuous action, but that the benevolent principle appears in this particular case to want its due degree of strength, and to be altogether unsuitable to its object. The character, therefore, seems evidently imperfect, and upon the whole to deserve blame rather than praise. The mixture of a benevolent motive in an action to which self-love alone ought to be sufficient to prompt us, is not so apt indeed to diminish our sense of its propriety, or of the virtue of the person who performs it. We are not ready to suspect any person of being defective in selfishness. This is by no means the weak side of human nature, or the failing of which we are apt to be suspicious. If we could really believe, however, of any man, that, was it not from a regard to his family and friends, he would not take that proper care of his health, his life, or his fortune, to which self-preservation alone ought to be sufficient to prompt him, it would undoubtedly be a failing, though one of those amiable failings, which render a person rather the object of pity than of contempt or hatred. It would still, however, somewhat diminish the dignity and respectableness of his character. Carelessness and want of oeconomy are universally disapproved of, not, however, as proceeding from a want of benevolence, but from a want of the proper attention to the objects of self-interest.

Though the standard by which casuists frequently determine what is right or wrong in human conduct, be its tendency to the welfare or disorder of society, it does not follow that a regard to the welfare of society should be the sole virtuous motive of action, but only that, in any competition, it ought to cast the balance against all other motives.

Benevolence may, perhaps, be the sole principle of action in the Deity, and there are several, not improbable, arguments which tend to persuade us that it is so. It is not easy to conceive what other motive an independent and all-perfect Being, who stands in need of nothing external, and whose happiness is complete in himself, can act from. But whatever may be the case with the Deity, so imperfect a creature as man, the support of whose existence requires so many things external to him, must often act from many other motives. The condition of human nature were peculiarly hard, if those affections, which, by the very nature of our being, ought frequently to influence our conduct, could upon no occasion appear virtuous, or deserve esteem and commendation from any body.

Those three systems, that which places virtue in propriety, that which places it in prudence, and that which makes it consist in benevolence, are the principal accounts which have been given of the nature of virtue. To one or other of them, all the other descriptions of virtue, how different soever they may appear, are easily reducible.

That system which places virtue in obedience to the will of the Deity, may be counted either among those which make it consist in prudence, or among those which make it consist in propriety. When it is asked, why we ought to obey the will of the Deity, this question, which would be impious and absurd in the highest degree, if asked from any doubt that we ought to obey him, can admit but of two different answers. It must either be said that we ought to obey the will of the Deity because he is a Being of infinite power, who will reward us eternally if we do so, and punish us eternally if we do otherwise: or it must be said, that independent of any regard to our own happiness, or to rewards and punishments of any kind, there is a congruity and fitness that a creature should obey its creator, that a limited and imperfect being should submit to one of infinite and incomprehensible perfections. Besides one or other of these two, it is impossible to conceive that any other answer can be given to this question. If the first answer be the proper one, virtue consists in prudence, or in the proper pursuit of our own final interest and happiness; since it is upon this account that we are obliged to obey the will of the Deity. If the second answer be the proper one, virtue must consist in propriety, since the ground of our obligation to obedience is the suitableness or congruity of the sentiments of humility and submission to the superiority of the object which excites them.

That system which places virtue in utility, coincides too with that which makes it consist in propriety. According to this system, all those qualities of the mind which are agreeable or advantageous, either to the person himself or to others, are approved of as virtuous, and the contrary disapproved of as vicious. But the agreeableness or utility of any affection depends upon the degree which it is allowed to subsist in. Every affection is useful when it is confined to a certain degree of moderation; and every affection is disadvantageous when it exceeds the proper bounds. According to this system therefore, virtue consists not in any one affection, but in the proper degree of all the affections. The only difference between it and that which I have been endeavouring to establish, is, that it makes utility, and not sympathy, or the correspondent affection of the spectator, the natural and original measure of this proper degree.

Chap. IV: Of licentious Systems
All those systems, which I have hitherto given an account of, suppose that there is a real and essential distinction between vice and virtue, whatever these qualities may consist in. There is a real and essential difference between the propriety and impropriety of any affection, between benevolence and any other principle of action, between real prudence and shortsighted folly or precipitate rashness. In the main too all of them contribute to encourage the praise-worthy, and to discourage the blamable disposition.

It may be true, perhaps, of some of them, that they tend, in some measure, to break the balance of the affections, and to give the mind a particular bias to some principles of action, beyond the proportion that is due to them. The ancient systems, which place virtue in propriety, seem chiefly to recommend the great, the awful, and the respectable virtues, the virtues of self-government and self-command; fortitude, magnanimity, independency upon fortune, the contempt of all outward accidents, of pain, poverty, exile, and death. It is in these great exertions that the noblest propriety of conduct is displayed. The soft, the amiable, the gentle virtues, all the virtues of indulgent humanity are, in comparison, but little insisted upon, and seem, on the contrary, by the Stoics in particular, to have been often regarded as mere weaknesses which it behoved a wise man not to harbour in his breast.

The benevolent system, on the other hand, while it fosters and encourages all those milder virtues in the highest degree, seems entirely to neglect the more awful and respectable qualities of the mind. It even denies them the appellation of virtues. It calls them moral abilities, and treats them as qualities which do not deserve the same sort of esteem and approbation, that is due to what is properly denominated virtue. All those principles of action which aim only at our own interest, it treats, if that be possible, still worse. So far from having any merit of their own, they diminish, it pretends, the merit of benevolence, when they co-operate with it: and prudence, it is asserted, when employed only in promoting private interest, can never even be imagined a virtue.

That system, again, which makes virtue consist in prudence only, while it gives the highest encouragement to the habits of caution, vigilance, sobriety, and judicious moderation, seems to degrade equally both the amiable and respectable virtues, and to strip the former of all their beauty, and the latter of all their grandeur.

But notwithstanding these defects, the general tendency of each of those three systems is to encourage the best and most laudable habits of the human mind: and it were well for society, if, either mankind in general, or even those few who pretend to live according to any philosophical rule, were to regulate their conduct by the precepts of any one of them. We may learn from each of them something that is both valuable and peculiar. If it was possible, by precept and exhortation, to inspire the mind with fortitude and magnanimity, the ancient systems of propriety would seem sufficient to do this. Or if it was possible, by the same means, to soften it into humanity, and to awaken the affections of kindness and general love towards those we live with, some of the pictures with which the benevolent system presents us, might seem capable of producing this effect. We may learn from the system of Epicurus, though undoubtedly the most imperfect of all the three, how much the practice of both the amiable and respectable virtues is conducive to our own interest, to our own ease and safety and quiet even in this life. As Epicurus placed happiness in the attainment of ease and security, he exerted himself in a particular manner to show that virtue was, not merely the best and the surest, but the only means of acquiring those invaluable possessions. The good effects of virtue, upon our inward tranquillity and peace of mind, are what other philosophers have chiefly celebrated. Epicurus, without neglecting this topic, has chiefly insisted upon the influence of that amiable quality on our outward prosperity and safety. It was upon this account that his writings were so much studied in the ancient world by men of all different philosophical parties. It is from him that Cicero, the great enemy of the Epicurean system, borrows his most agreeable proofs that virtue alone is sufficient to secure happiness. Seneca, though a Stoic, the sect most opposite to that of Epicurus, yet quotes this philosopher more frequently than any other.

There is, however, another system which seems to take away altogether the distinction between vice and virtue, and of which the tendency is, upon that account, wholly pernicious: I mean the system of Dr Mandeville. Though the notions of this author are in almost every respect erroneous, there are, however, some appearances in human nature, which, when viewed in a certain manner, seem at first sight to favour them. These, described and exaggerated by the lively and humorous, though coarse and rustic eloquence of Dr Mandeville, have thrown upon his doctrines an air of truth and probability which is very apt to impose upon the unskilful.

Dr Mandeville considers whatever is done from a sense of propriety, from a regard to what is commendable and praise-worthy, as being done from a love of praise and commendation, or as he calls it from vanity. Man, he observes, is naturally much more interested in his own happiness than in that of others, and it is impossible that in his heart he can ever really prefer their prosperity to his own. Whenever he appears to do so, we may be assured that he imposes upon us, and that he is then acting from the same selfish motives as at all other times. Among his other selfish passions, vanity is one of the strongest, and he is always easily flattered and greatly delighted with the applauses of those about him. When he appears to sacrifice his own interest to that of his companions, he knows that his conduct will be highly agreeable to their self-love, and that they will not fail to express their satisfaction by bestowing upon him the most extravagant praises. The pleasure which he expects from this, over-balances, in his opinion, the interest which he abandons in order to procure it. His conduct, therefore, upon this occasion, is in reality just as selfish, and arises from just as mean a motive, as upon any other. He is flattered, however, and he flatters himself, with the belief that it is entirely disinterested; since, unless this was supposed, it would not seem to merit any commendation either in his own eyes or in those of others. All public spirit, therefore, all preference of public to private interest, is, according to him, a mere cheat and imposition upon mankind; and that human virtue which is so much boasted of, and which is the occasion of so much emulation among men, is the mere offspring of flattery begot upon pride.

Whether the most generous and public-spirited actions may not, in some sense, be regarded as proceeding from self-love, I shall not at present examine. The decision of this question is not, I apprehend, of any importance towards establishing the reality of virtue, since self-love may frequently be a virtuous motive of action. I shall only endeavour to show that the desire of doing what is honourable and noble, of rendering ourselves the proper objects of esteem and approbation, cannot with any propriety be called vanity. Even the love of well-grounded fame and reputation, the desire of acquiring esteem by what is really estimable, does not deserve that name. The first is the love of virtue, the noblest and the best passion in human nature. The second is the love of true glory, a passion inferior no doubt to the former, but which in dignity appears to come immediately after it. He is guilty of vanity who desires praise for qualities which are either not praise-worthy in any degree, or not in that degree in which he expects to be praised for them who sets his character upon the frivolous ornaments of dress and equipage, or upon the equally frivolous accomplishments of ordinary behaviour. He is guilty of vanity who desires praise for what indeed very well deserves it, but what he perfectly knows does not belong to him. The empty coxcomb who gives himself airs of importance which he has no title to, the silly liar who assumes the merit of adventures which never happened, the foolish plagiary who gives himself out for the author of what he has no pretensions to, are properly accused of this passion. He too is said to be guilty of vanity who is not contented with the silent sentiments of esteem and approbation, who seems to be fonder of their noisy expressions and acclamations than of the sentiments themselves, who is never satisfied but when his own praises are ringing in his ears, and who solicits with the most anxious importunity all external marks of respect, is fond of titles, of compliments, of being visited, of being attended, of being taken notice of in public places with the appearance of deference and attention. This frivolous passion is altogether different from either of the two former, and is the passion of the lowest and the least of mankind, as they are of the noblest and the greatest.

But though these three passions, the desire of rendering ourselves the proper objects of honour and esteem; or of becoming what is honourable and estimable; the desire of acquiring honour and esteem by really deserving those sentiments; and the frivolous desire of praise at any rate, are widely different; though the two former are always approved of, while the latter never fails to be despised; there is, however, a certain remote affinity among them, which, exaggerated by the humorous and diverting eloquence of this lively author, has enabled him to impose upon his readers. There is an affinity between vanity and the love of true glory, as both these passions aim at acquiring esteem and approbation. But they are different in this, that the one is a just, reasonable, and equitable passion, while the other is unjust, absurd, and ridiculous. The man who desires esteem for what is really estimable, desires nothing but what he is justly entitled to, and what cannot be refused him without some sort of injury. He, on the contrary, who desires it upon any other terms, demands what he has no just claim to. The first is easily satisfied, is not apt to be jealous or suspicious that we do not esteem him enough, and is seldom solicitous about receiving many external marks of our regard. The other, on the contrary, is never to be satisfied, is full of jealousy and suspicion that we do not esteem him so much as he desires, because he has some secret consciousness that he desires more than he deserves. The least neglect of ceremony, he considers as a mortal affront, and as an expression of the most determined contempt. He is restless and impatient, and perpetually afraid that we have lost all respect for him, and is upon this account always anxious to obtain new expressions of esteem, and cannot be kept in temper but by continual attention and adulation.

There is an affinity too between the desire of becoming what is honourable and estimable, and the desire of honour and esteem, between the love of virtue and the love of true glory. They resemble one another not only in this respect, that both aim at really being what is honourable and noble, but even in that respect in which the love of true glory resembles what is properly called vanity, some reference to the sentiments of others. The man of the greatest magnanimity, who desires virtue for its own sake, and is most indifferent about what actually are the opinions of mankind with regard to him, is still, however, delighted with the thoughts of what they should be, with the consciousness that though he may neither be honoured nor applauded, he is still the proper object of honour and applause, and that if mankind were cool and candid and consistent with themselves, and properly informed of the motives and circumstances of his conduct, they would not fail to honour and applaud him. Though he despises the opinions which are actually entertained of him, he has the highest value for those which ought to be entertained of him. That he might think himself worthy of those honourable sentiments, and, whatever was the idea which other men might conceive of his character, that when he should put himself in their situation, and consider, not what was, but what ought to be their opinion, he should always have the highest idea of it himself, was the great and exalted motive of his conduct. As even in the love of virtue, therefore, there is still some reference, though not to what is, yet to what in reason and propriety ought to be, the opinion of others, there is even in this respect some affinity between it, and the love of true glory. There is, however, at the same time, a very great difference between them. The man who acts solely from a regard to what is right and fit to be done, from a regard to what is the proper object of esteem and approbation, though these sentiments should never be bestowed upon him, acts from the most sublime and godlike motive which human nature is even capable of conceiving. The man, on the other hand, who while he desires to merit approbation is at the same time anxious to obtain it, though he too is laudable in the main, yet his motives have a greater mixture of human infirmity. He is in danger of being mortified by the ignorance and injustice of mankind, and his happiness is exposed to the envy of his rivals and the folly of the public. The happiness of the other, on the contrary, is altogether secure and independent of fortune, and of the caprice of those he lives with. The contempt and hatred which may be thrown upon him by the ignorance of mankind, he considers as not belonging to him, and is not at all mortified by it. Mankind despise and hate him from a false notion of his character and conduct. If they knew him better, they would esteem and love him. It is not him whom, properly speaking, they hate and despise, but another person whom they mistake him to be. Our friend, whom we should meet at a masquerade in the garb of our enemy, would be more diverted than mortified, if under that disguise we should vent our indignation against him. Such are the sentiments of a man of real magnanimity, when exposed to unjust censure. It seldom happens, however, that human nature arrives at this degree of firmness. Though none but the weakest and most worthless of mankind are much delighted with false glory, yet, by a strange inconsistency, false ignominy is often capable of mortifying those who appear the most resolute and determined.

Dr Mandeville is not satisfied with representing the frivolous motive of vanity, as the source of all those actions which are commonly accounted virtuous. He endeavours to point out the imperfection of human virtue in many other respects. In every case, he pretends, it falls short of that complete self-denial which it pretends to, and, instead of a conquest, is commonly no more than a concealed indulgence of our passions. Wherever our reserve with regard to pleasure falls short of the most ascetic abstinence, he treats it as gross luxury and sensuality. Every thing, according to him, is luxury which exceeds what is absolutely necessary for the support of human nature, so that there is vice even in the use of a clean shirt, or of a convenient habitation. The indulgence of the inclination to sex, in the most lawful union, he considers as the same sensuality with the most hurtful gratification of that passion, and derides that temperance and that chastity which can be practised at so cheap a rate. The ingenious sophistry of his reasoning, is here, as upon many other occasions, covered by the ambiguity of language. There are some of our passions which have no other names except those which mark the disagreeable and offensive degree. The spectator is more apt to take notice of them in this degree than in any other. When they shock his own sentiments, when they give him some sort of antipathy and uneasiness, he is necessarily obliged to attend to them, and is from thence naturally led to give them a name. When they fall in with the natural state of his own mind, he is very apt to overlook them altogether, and either gives them no name at all, or, if he give them any, it is one which marks rather the subjection and restraint of the passion, than the degree which it still is allowed to subsist in, after it is so subjected and restrained. Thus the common names$13$ of the love of pleasure, and of the love of sex, denote a vicious and offensive degree of those passions. The words temperance and chastity, on the other hand, seem to mark rather the restraint and subjection which they are kept under, than the degree which they are still allowed to subsist in. When he can show, therefore, that they still subsist in some degree, he imagines, he has entirely demolished the reality of the virtues of temperance and chastity, and shown them to be mere impositions upon the inattention and simplicity of mankind. Those virtues, however, do not require an entire insensibility to the objects of the passions which they mean to govern. They only aim at restraining the violence of those passions so far as not to hurt the individual, and neither disturb nor offend the society.

It is the great fallacy of Dr. Mandeville's book$14$ to represent every passion as wholly vicious, which is so in any degree and in any direction. It is thus that he treats every thing as vanity which has any reference, either to what are, or to what ought to be the sentiments of others: and it is by means of this sophistry, that he establishes his favourite conclusion, that private vices are public benefits. If the love of magnificence, a taste for the elegant arts and improvements of human life, for whatever is agreeable in dress, furniture, or equipage, for architecture, statuary, painting, and music, is to be regarded as luxury, sensuality, and ostentation, even in those whose situation allows, without any inconveniency, the indulgence of those passions, it is certain that luxury, sensuality, and ostentation are public benefits: since without the qualities upon which he thinks proper to bestow such opprobrious names, the arts of refinement could never find encouragement, and must languish for want of employment. Some popular ascetic doctrines which had been current before his time, and which placed virtue in the entire extirpation and annihilation of all our passions, were the real foundation of this licentious system. It was easy for Dr Mandeville to prove, first, that this entire conquest never actually took place among men; and secondly, that, if it was to take place universally, it would be pernicious to society, by putting an end to all industry and commerce, and in a manner to the whole business of human life. By the first of these propositions he seemed to prove that there was no real virtue, and that what pretended to be such, was a mere cheat and imposition upon mankind; and by the second, that private vices were public benefits, since without them no society could prosper or flourish.

Such is the system of Dr Mandeville, which once made so much noise in the world, and which, though, perhaps, it never gave occasion to more vice than what would have been without it, at least taught that vice, which arose from other causes, to appear with more effrontery, and to avow the corruption of its motives with a profligate audaciousness which had never been heard of before.

But how destructive soever this system may appear, it could never have imposed upon so great a number of persons, nor have occasioned so general an alarm among those who are the friends of better principles, had it not in some respects bordered upon the truth. A system of natural philosophy may appear very plausible, and be for a long time very generally received in the world, and yet have no foundation in nature, nor any sort of resemblance to the truth. The vortices of Des Cartes were regarded by a very ingenious nation, for near a century together, as a most satisfactory account of the revolutions of the heavenly bodies. Yet it has been demonstrated, to the conviction of all mankind, that these pretended causes of those wonderful effects, not only do not actually exist, but are utterly impossible, and if they did exist, could produce no such effects as are ascribed to them. But it is otherwise with systems of moral philosophy, and an author who pretends to account for the origin of our moral sentiments, cannot deceive us so grossly, nor depart so very far from all resemblance to the truth. When a traveller gives an account of some distant country, he may impose upon our credulity the most groundless and absurd fictions as the most certain matters of fact. But when a person pretends to inform us of what passes in our neighbourhood, and of the affairs of the very parish which we live in, though here too, if we are so careless as not to examine things with our own eves, he may deceive us in many respects, yet the greatest falsehoods which he imposes upon us must bear some resemblance to the truth, and must even have a considerable mixture of truth in them. An author who treats of natural philosophy, and pretends to assign the causes of the great phaenomena of the universe, pretends to give an account of the affairs of a very distant country, concerning which he may tell us what he pleases, and as long as his narration keeps within the bounds of seeming possibility, he need not despair of gaining our belief. But when he proposes to explain the origin of our desires and affections, of our sentiments of approbation and disapprobation, he pretends to give an account, not only of the affairs of the very parish that we live in, but of our own domestic concerns. Though here too, like indolent masters who put their trust in a steward who deceives them, we are very liable to be imposed upon, yet we are incapable of passing any account which does not preserve some little regard to the truth. Some of the articles, at least, must be just, and even those which are most overcharged must have had some foundation, otherwise the fraud would be detected even by that careless inspection which we are disposed to give. The author who should assign, as the cause of any natural sentiment, some principle which neither had any connexion with it, nor resembled any other principle which had some such connexion, would appear absurd and ridiculous to the most injudicious and unexperienced reader.

Introduction
After the inquiry concerning the nature of virtue, the next question of importance in Moral Philosophy, is concerning the principle of approbation, concerning the power or faculty of the mind which renders certain characters agreeable or disagreeable to us, makes us prefer one tenour of conduct to another, denominate the one right and the other wrong, and consider the one as the object of approbation, honour, and reward; the other as that of blame, censure, and punishment.

Three different accounts have been given of this principle of approbation. According to some, we approve and disapprove both of our own actions and of those of others, from self-love only, or from some view of their tendency to our own happiness or disadvantage: according to others, reason, the same faculty by which we distinguish between truth and falsehood, enables us to distinguish between what is fit and unfit both in actions and affections: accorDing to others this distinction is altogether the effect of immediate sentiment and feeling, and arises from the satisfaction or disgust with which the view of certain actions or affections inspires us. Self-love, reason, and sentiment, therefore, are the three different sources which have been assigned for the principle of approbation.

Before I proceed to give an account of those different systems, I must observe, that the determination of this second question, though of the greatest importance in speculation, is of none in practice. The question concerning the nature of virtue necessarily has some influence upon our notions of right and wrong in many particular cases. That concerning the principle of approbation can possibly have no such effect. To examine from what contrivance or mechanism within, those different notions or sentiments arise, is a mere matter of philosophical curiosity.

Chap. I: Of those Systems which deduce the Principle of Approbation from Self-love
Those who account for the principle of approbation from self-love, do not all account for it in the same manner, and there is a good deal of confusion and inaccuracy in all their different systems. According to Mr Hobbes, and many of his followers,$15$ man is driven to take refuge in society, not by any natural love which he bears to his own kind, but because without the assistance of others he is incapable of subsisting with ease or safety. Society, upon this account, becomes necessary to him, and whatever tends to its support and welfare, he considers as having a remote tendency to his own interest; and, on the contrary, whatever is likely to disturb or destroy it, he regards as in some measure hurtful or pernicious to himself. Virtue is the great support, and vice the great disturber of human society. The former, therefore, is agreeable, and the latter offensive to every man; as from the one he foresees the prosperity, and from the other the ruin and disorder of what is so necessary for the comfort and security of his existence.

That the tendency of virtue to promote, and of vice to disturb the order of society, when we consider it coolly and philosophically, reflects a very great beauty upon the one, and a very great deformity upon the other, cannot, as I have observed upon a former occasion, be called in question. Human society, when we contemplate it in a certain abstract and philosophical light, appears like a great, an immense machine, whose regular and harmonious movements produce a thousand agreeable effects. As in any other beautiful and noble machine that was the production of human art, whatever tended to render its movements more smooth and easy, would derive a beauty from this effect, and, on the contrary, whatever tended to obstruct them would displease upon that account: so virtue, which is, as it were, the fine polish to the wheels of society, necessarily pleases; while vice, like the vile rust, which makes them jar and grate upon one another, is as necessarily offensive. This account, therefore, of the origin of approbation and disapprobation, so far as it derives them from a regard to the order of society, runs into that principle which gives beauty to utility, and which I have explained upon a former occasion; and it is from thence that this system derives all that appearance of probability which it possesses. When those authors describe the innumerable advantages of a cultivated and social, above a savage and solitary life; when they expatiate upon the necessity of virtue and good order for the maintenance of the one, and demonstrate how infallibly the prevalence of vice and disobedience to the laws tend to bring back the other, the reader is charmed with the novelty and grandeur of those views which they open to him: he sees plainly a new beauty in virtue, and a new deformity in vice, which he had never taken notice of before, and is commonly so delighted with the discovery, that he seldom takes time to reflect, that this political view, having never occurred to him in his life before, cannot possibly be the ground of that approbation and disapprobation with which he has always been accustomed to consider those different qualities.

When those authors, on the other hand, deduce from self-love the interest which we take in the welfare of society, and the esteem which upon that account we bestow upon virtue, they do not mean, that when we in this age applaud the virtue of Cato, and detest the villany of Catiline, our sentiments are influenced by the notion of any benefit we receive from the one, or of any detriment we suffer from the other. It was not because the prosperity or subversion of society, in those remote ages and nations, was apprehended to have any influence upon our happiness or misery in the present times; that according to those philosophers, we esteemed the virtuous, and blamed the disorderly characters. They never imagined that our sentiments were influenced by any benefit or damage which we supposed actually to redound to us, from either; but by that which might have redounded to us, had we lived in those distant ages and countries; or by that which might still redound to us, if in our own times we should meet with characters of the same kind. The idea, in short, which those authors were groping about, but which they were never able to unfold distinctly, was that indirect sympathy which we feel with the gratitude or resentment of those who received the benefit or suffered the damage resulting from such opposite characters: and it was this which they were indistinctly pointing at, when they said, that it was not the thought of what we had gained or suffered which prompted our applause or indignation, but the conception or imagination of what we might gain or suffer if we were to act in society with such associates.

Sympathy, however, cannot, in any sense, be regarded as a selfish principle. When I sympathize with your sorrow or your indignation, it may be pretended, indeed, that my emotion is founded in self-love, because it arises from bringing your case home to myself, from putting myself in your situation, and thence conceiving what I should feel in the like circumstances. But though sympathy is very properly said to arise from an imaginary change of situations with the person principally concerned, yet this imaginary change is not supposed to happen to me in my own person and character, but in that of the person with whom I sympathize. When I condole with you for the loss of your only son, in order to enter into your grief I do not consider what I, a person of such a character and profession, should suffer, if I had a son, and if that son was unfortunately to die: but I consider what I should suffer if I was really you, and I not only change circumstances with you, but I change persons and characters. My grief, therefore, is entirely upon your account, and not in the least upon my own. It is not, therefore, in the least selfish. How can that be regarded as a selfish passion, which does not arise even from the imagination of any thing that has befallen, or that relates to myself, in my own proper person and character, but which is entirely occupied about what relates to you? A man may sympathize with a woman in child-bed; though it is impossible that he should conceive himself as suffering her pains in his own proper person and character. That whole account of human nature, however, which deduces all sentiments and affections from self-love, which has made so much noise in the world, but which, so far as I know, has never yet been fully and distinctly explained, seems to me to have arisen from some confused misapprehension of the system of sympathy.

Chap. II: Of those Systems which make Reason the Principle of Approbation
It is well known to have been the doctrine of Mr Hobbes, that a state of nature is a state of war; and that antecedent to the institution of civil government there could be no safe or peaceable society among men. To preserve society, therefore, according to him, was to support civil government, and to destroy civil government was the same thing as to put an end to society. But the existence of civil government depends upon the obedience that is paid to the supreme magistrate. The moment he loses his authority, all government is at an end. As self-preservation, therefore, teaches men to applaud whatever tends to promote the welfare of society, and to blame whatever is likely to hurt it; so the same principle, if they would think and speak consistently, ought to teach them to applaud upon all occasions obedience to the civil magistrate, and to blame all disobedience and rebellion. The very ideas of laudable and blamable, ought to be the same with those of obedience and disobedience. The laws of the civil magistrate, therefore, ought to be regarded as the sole ultimate standards of what was just and unjust, of what was right and wrong.

It was the avowed intention of Mr Hobbes, by propagating these notions, to subject the consciences of men immediately to the civil, and not to the ecclesiastical powers, whose turbulence and ambition, he had been taught, by the example of his own times, to regard as the principal source of the disorders of society. His doctrine, upon this account, was peculiarly offensive to theologians, who accorDingly did not fail to vent their indignation against him with great asperity and bitterness. It was likewise offensive to all sound moralists, as it supposed that there was no natural distinction between right and wrong, that these were mutable and changeable, and depended upon the mere arbitrary will of the civil magistrate. This account of things, therefore, was attacked from all quarters, and by all sorts of weapons, by sober reason as well as by furious declamation.

In order to confute so odious a doctrine, it was necessary to prove, that antecedent to all law or positive institution, the mind was naturally endowed with a faculty, by which it distinguished in certain actions and affections, the qualities of right, laudable, and virtuous, and in others those of wrong, blamable, and vicious.

Law, it was justly observed by Dr Cudworth$16$, could not be the original source of those distinctions; since upon the supposition of such a law, it must either be right to obey it, and wrong to disobey it, or indifferent whether we obeyed it, or disobeyed it. That law which it was indifferent whether we obeyed or disobeyed, could not, it was evident, be the source of those distinctions; neither could that which it was right to obey and wrong to disobey, since even this still supposed the antecedent notions or ideas of right and wrong, and that obedience to the law was conformable to the idea of right, and disobedience to that of wrong.

Since the mind, therefore, had a notion of those distinctions antecedent to all law, it seemed necessarily to follow, that it derived this notion from reason, which pointed out the difference between right and wrong, in the same manner in which it did that between truth and falsehood: and this conclusion, which, though true in some respects, is rather hasty in others, was more easily received at a time when the abstract science of human nature was but in its infancy, and before the distinct offices and powers of the different faculties of the human mind had been carefully examined and distinguished from one another. When this controversy with Mr Hobbes was carried on with the greatest warmth and keenness, no other faculty had been thought of from which any such ideas could possibly be supposed to arise. It became at this time, therefore, the popular doctrine, that the essence of virtue and vice did not consist in the conformity or disagreement of human actions with the law of a superior, but in their conformity or disagreement with reason, which was thus considered as the original source and principle of approbation and disapprobation.

That virtue consists in conformity to reason, is true in some respects, and this faculty may very justly be considered as, in some sense, the source and principle of approbation and disapprobation, and of all solid judgments concerning right and wrong. It is by reason that we discover those general rules of justice by which we ought to regulate our actions: and it is by the same faculty that we form those more vague and indeterminate ideas of what is prudent, of what is decent, of what is generous or noble, which we carry constantly about with us, and according to which we endeavour, as well as we can, to model the tenor of our conduct. The general maxims of morality are formed, like all other general maxims, from experience and induction. We observe in a great variety of particular cases what pleases or displeases our moral faculties, what these approve or disapprove of, and, by induction from this experience, we establish those general rules. But induction is always regarded as one of the operations of reason. From reason, therefore, we are very properly said to derive all those general maxims and ideas. It is by these, however, that we regulate the greater part of our moral judgments, which would be extremely uncertain and precarious if they depended altogether upon what is liable to so many variations as immediate sentiment and feeling, which the different states of health and humour are capable of altering so essentially. As our most solid judgments, therefore, with regard to right and wrong, are regulated by maxims and ideas derived from an induction of reason, virtue may very properly be said to consist in a conformity to reason, and so far this faculty may be considered as the source and principle of approbation and disapprobation.

But though reason is undoubtedly the source of the general rules of morality, and of all the moral judgments which we form by means of them; it is altogether absurd and unintelligible to suppose that the first perceptions of right and wrong can be derived from reason, even in those particular cases upon the experience of which the general rules are formed. These first perceptions, as well as all other experiments upon which any general rules are founded, cannot be the object of reason, but of immediate sense and feeling. It is by finding in a vast variety of instances that one tenor of conduct constantly pleases in a certain manner, and that another as constantly displeases the mind, that we form the general rules of morality. But reason cannot render any particular object either agreeable or disagreeable to the mind for its own sake. Reason may show that this object is the means of obtaining some other which is naturally either pleasing or displeasing, and in this manner may render it either agreeable or disagreeable for the sake of something else. But nothing can be agreeable or disagreeable for its own sake, which is not rendered such by immediate sense and feeling. If virtue, therefore, in every particular instance, necessarily pleases for its own sake, and if vice as certainly displeases the mind, it cannot be reason, but immediate sense and feeling, which, in this manner, reconciles us to the one, and alienates us from the other.

Pleasure and pain are the great objects of desire and aversion: but these are distinguished not by reason, but by immediate sense and feeling. If virtue, therefore, be desirable for its own sake, and if vice be, in the same manner, the object of aversion, it cannot be reason which originally distinguishes those different qualities, but immediate sense and feeling.

As reason, however, in a certain sense, may justly be considered as the principle of approbation and disapprobation, these sentiments were, through inattention, long regarded as originally flowing from the operations of this faculty. Dr Hutcheson had the merit of being the first who distinguished with any degree of precision in what respect all moral distinctions may be said to arise from reason, and in what respect they are founded upon immediate sense and feeling. In his illustrations upon the moral sense he has explained this so fully, and, in my opinion, so unanswerably, that, if any controversy is still kept up about this subject, I can impute it to nothing, but either to inattention to what that gentleman has written, or to a superstitious attachment to certain forms of expression, a weakness not very uncommon among the learned, especially in subjects so deeply interesting as the present, in which a man of virtue is often loath to abandon, even the propriety of a single phrase which he has been accustomed to.

Chap. III: Of those Systems which make Sentiment the Principle of Approbation
Those systems which make sentiment the principle of approbation may be divided into two different classes.

I. According to some the principle of approbation is founded upon a sentiment of a peculiar nature, upon a particular power of perception exerted by the mind at the view of certain actions or affections; some of which affecting this faculty in an agreeable and others in a disagreeable manner, the former are stamped with the characters of right, laudable, and virtuous; the latter with those of wrong, blamable, and vicious. This sentiment being of a peculiar nature distinct from every other, and the effect of a particular power of perception, they give it a particular name, and call it a moral sense.

II. According to others, in order to account for the principle of approbation, there is no occasion for supposing any new power of perception which had never been heard of before: Nature, they imagine, acts here, as in all other cases, with the strictest oeconomy, and produces a multitude of effects from one and the same cause; and sympathy, a power which has always been taken notice of, and with which the mind is manifestly endowed, is, they think, sufficient to account for all the effects ascribed to this peculiar faculty.

I. Dr Hutcheson$17$ had been at great pains to prove that the principle of approbation was not founded on self-love. He had demonstrated too that it could not arise from any operation of reason. Nothing remained, he thought, but to suppose it a faculty of a peculiar kind, with which Nature had endowed the human mind, in order to produce this one particular and important effect. When self-love and reason were both excluded, it did not occur to him that there was any other known faculty of the mind which could in any respect answer this purpose.

This new power of perception he called a moral sense, and supposed it to be somewhat analogous to the external senses. As the bodies around us, by affecting these in a certain manner, appear to possess the different qualities of sound, taste, odour, colour; so the various affections of the human mind, by touching this particular faculty in a certain manner, appear to possess the different qualities of amiable and odious, of virtuous and vicious, of right and wrong.

The various senses or powers of perception$18$, from which the human mind derives all its simple ideas, were, according to this system, of two different kinds, of which the one were called the direct or antecedent, the other, the reflex or consequent senses. The direct senses were those faculties from which the mind derived the perception of such species of things as did not presuppose the antecedent perception of any other. Thus sounds and colours were objects of the direct senses. To hear a sound or to see a colour does not presuppose the antecedent perception of any other quality or object. The reflex or consequent senses, on the other hand, were those faculties from which the mind derived the perception of such species of things as presupposed the antecedent perception of some other. Thus harmony and beauty were objects of the reflex senses. In order to perceive the harmony of a sound, or the beauty of a colour, we must first perceive the sound or the colour. The moral sense was considered as a faculty of this kind. That faculty, which Mr Locke calls reflection, and from which he derived the simple ideas of the different passions and emotions of the human mind, was, according to Dr Hutcheson, a direct internal sense. That faculty again by which we perceived the beauty or deformity, the virtue or vice of those different passions and emotions, was a reflex, internal sense.

Dr Hutcheson endeavoured still further to support this doctrine, by shewing that it was agreeable to the analogy of nature, and that the mind was endowed with a variety of other reflex senses exactly similar to the moral sense; such as a sense of beauty and deformity in external objects; a public sense, by which we sympathize with the happiness or misery of our fellow-creatures; a sense of shame and honour, and a sense of ridicule.

But notwithstanding all the pains which this ingenious philosopher has taken to prove that the principle of approbation is founded in a peculiar power of perception, somewhat analogous to the external senses, there are some consequences, which he acknowledges to follow from this doctrine, that will, perhaps, be regarded by many as a sufficient confutation of it. The qualities he allows$19$, which belong to the objects of any sense, cannot, without the greatest absurdity, be ascribed to the sense itself. Who ever thought of calling the sense of seeing black or white, the sense of hearing loud or low, or the sense of tasting sweet or bitter? And, according to him, it is equally absurd to call our moral faculties virtuous or vicious, morally good or evil. These qualities belong to the objects of those faculties, not to the faculties themselves. If any man, therefore, was so absurdly constituted as to approve of cruelty and injustice as the highest virtues, and to disapprove of equity and humanity as the most pitiful vices, such a constitution of mind might indeed be regarded as inconvenient both to the individual and to the society, and likewise as strange, surprising, and unnatural in itself; but it could not, without the greatest absurdity, be denominated vicious or morally evil.

Yet surely if we saw any man shouting with admiration and applause at a barbarous and unmerited execution, which some insolent tyrant had ordered, we should not think we were guilty of any great absurdity in denominating this behaviour vicious and morally evil in the highest degree, though it expressed nothing but depraved moral faculties, or an absurd approbation of this horrid action, as of what was noble, magnanimous, and great. Our heart, I imagine, at the sight of such a spectator, would forget for a while its sympathy with the sufferer, and feel nothing but horror and detestation, at the thought of so execrable a wretch. We should abominate him even more than the tyrant who might be goaded on by the strong passions of jealousy, fear, and resentment, and upon that account be more excusable. But the sentiments of the spectator would appear altogether without cause or motive, and therefore most perfectly and completely detestable. There is no perversion of sentiment or affection which our heart would be more averse to enter into, or which it would reject with greater hatred and indignation than one of this kind; and so far from regarding such a constitution of mind as being merely something strange or inconvenient, and not in any respect vicious or morally evil, we should rather consider it as the very last and most dreadful stage of moral depravity.

Correct moral sentiments, on the contrary, naturally appear in some degree laudable and morally good. The man, whose censure and applause are upon all occasions suited with the greatest accuracy to the value or unworthiness of the object, seems to deserve a degree even of moral approbation. We admire the delicate precision of his moral sentiments: they lead our own judgments, and, upon account of their uncommon and surprising justness, they even excite our wonder and applause. We cannot indeed be always sure that the conduct of such a person would be in any respect correspondent to the precision and accuracy of his judgments concerning the conduct of others. Virtue requires habit and resolution of mind, as well as delicacy of sentiment; and unfortunately the former qualities are sometimes wanting, where the latter is in the greatest perfection. This disposition of mind, however, though it may sometimes be attended with imperfections, is incompatible with any thing that is grossly criminal, and is the happiest foundation upon which the superstructure of perfect virtue can be built. There are many men who mean very well, and seriously purpose to do what they think their duty, who notwithstanding are disagreeable on account of the coarseness of their moral sentiments.

It may be said, perhaps, that though the principle of approbation is not founded upon any power of perception that is in any respect analogous to the external senses, it may still be founded upon a peculiar sentiment which answers this one particular purpose and no other. Approbation and disapprobation, it may be pretended, are certain feelings or emotions which arise in the mind upon the view of different characters and actions; and as resentment might be called a sense of injuries, or gratitude a sense of benefits, so these may very properly receive the name of a sense of right and wrong, or of a moral sense.

But this account of things, though it may not be liable to the same objections with the foregoing, is exposed to others which are equally unanswerable.

First of all, whatever variations any particular emotion may undergo, it still preserves the general features which distinguish it to be an emotion of such a kind, and these general features are always more striking and remarkable than any variation which it may undergo in particular cases. Thus anger is an emotion of a particular kind: and accordingly its general features are always more distinguishable than all the variations it undergoes in particular cases. Anger against a man is, no doubt, somewhat different from anger against a woman, and that again from anger against a child. In each of those three cases, the general passion of anger receives a different modification from the particular character of its object, as may easily be observed by the attentive. But still the general features of the passion predominate in all these cases. To distinguish these, requires no nice observation: a very delicate attention, on the contrary, is necessary to discover their variations: every body takes notice of the former; scarce any body observes the latter. If approbation and disapprobation, therefore, were, like gratitude and resentment, emotions of a particular kind, distinct from every other, we should expect that in all the variations which either of them might undergo, it would still retain the general features which mark it to be an emotion of such a particular kind, clear, plain, and easily distinguishable. But in fact it happens quite otherwise. If we attend to what we really feel when upon different occasions we either approve or disapprove, we shall find that our emotion in one case is often totally different from that in another, and that no common features can possibly be discovered between them. Thus the approbation with which we view a tender, delicate, and humane sentiment, is quite different from that with which we are struck by one that appears great, daring, and magnanimous. Our approbation of both may, upon different occasions, be perfect and entire; but we are softened by the one, and we are elevated by the other, and there is no sort of resemblance between the emotions which they excite in us. But according to that system which I have been endeavouring to establish, this must necessarily be the case. As the emotions of the person whom we approve of, are, in those two cases, quite opposite to one another, and as our approbation arises from sympathy with those opposite emotions, what we feel upon the one occasion, can have no sort of resemblance to what we feel upon the other. But this could not happen if approbation consisted in a peculiar emotion which had nothing in common with the sentiments we approved of, but which arose at the view of those sentiments, like any other passion at the view of its proper object. The same thing holds true with regard to disapprobation. Our horror for cruelty has no sort of resemblance to our contempt for mean-spiritedness. It is quite a different species of discord which we feel at the view of those two different vices, between our own minds and those of the person whose sentiments and behaviour we consider.

Secondly, I have already observed, that not only the different passions or affections of the human mind which are approved or disapproved of, appear morally good or evil, but that proper and improper approbation appear, to our natural sentiments, to be stamped with the same characters. I would ask, therefore, how it is, that, according to this system, we approve or disapprove of proper or improper approbation? To this question there is, I imagine, but one reasonable answer, which can possibly be given. It must be said, that when the approbation with which our neighbour regards the conduct of a third person coincides with our own, we approve of his approbation, and consider it as, in some measure, morally good; and that, on the contrary, when it does not coincide with our own sentiments, we disapprove of it, and consider it as, in some measure, morally evil. It must be allowed, therefore, that, at least in this one case, the coincidence or opposition of sentiments, between the observer and the person observed, constitutes moral approbation or disapprobation. And if it does so in this one case, I would ask, why not in every other? Or to what purpose imagine a new power of perception in order to account for those sentiments?

Against every account of the principle of approbation, which makes it depend upon a peculiar sentiment, distinct from every other, I would object; that it is strange that this sentiment, which Providence undoubtedly intended to be the governing principle of human nature, should hitherto have been so little taken notice of, as not to have got a name in any language. The word moral sense is of very late formation, and cannot yet be considered as making part of the English tongue. The word approbation has but within these few years been appropriated to denote peculiarly any thing of this kind. In propriety of language we approve of whatever is entirely to our satisfaction, of the form of a building, of the contrivance of a machine, of the flavour of a dish of meat. The word conscience does not immediately denote any moral faculty by which we approve or disapprove. Conscience supposes, indeed, the existence of some such faculty, and properly signifies our consciousness of having acted agreeably or contrary to its directions. When love, hatred, joy, sorrow, gratitude, resentment, with so many other passions which are all supposed to be the subjects of this principle, have made themselves considerable enough to get titles to know them by, is it not surprising that the sovereign of them all should hitherto have been so little heeded, that, a few philosophers excepted, nobody has yet thought it worth while to bestow a name upon it?

When we approve of any character or action, the sentiments which we feel, are, according to the foregoing system, derived from four sources, which are in some respects different from one another. First, we sympathize with the motives of the agent; secondly, we enter into the gratitude of those who receive the benefit of his actions; thirdly, we observe that his conduct has been agreeable to the general rules by which those two sympathies generally act; and, last of all, when we consider such actions as making a part of a system of behaviour which tends to promote the happiness either of the individual or of the society, they appear to derive a beauty from this utility, not unlike that which we ascribe to any well-contrived machine. After deducting, in any one particular case, all that must be acknowledged to proceed from some one or other of these four principles, I should be glad to know what remains, and I shall freely allow this overplus to be ascribed to a moral sense, or to any other peculiar faculty, provided any body will ascertain precisely what this overplus is. It might be expected, perhaps, that if there was any such peculiar principle, such as this moral sense is supposed to be, we should feel it, in some particular cases, separated and detached from every other, as we often feel joy, sorrow, hope, and fear, pure and unmixed with any other emotion. This however, I imagine, cannot even be pretended. I have never heard any instance alleged in which this principle could be said to exert itself alone and unmixed with sympathy or antipathy, with gratitude or resentment, with the perception of the agreement or disagreement of any action to an established rule, or last of all with that general taste for beauty and or der which is excited by inanimated as well as by animated objects.

II. There is another system which attempts to account for the origin of our moral sentiments from sympathy, distinct from that which I have been endeavouring to establish. It is that which places virtue in utility, and accounts for the pleasure with which the spectator surveys the utility of any quality from sympathy with the happiness of those who are affected by it. This sympathy is different both from that by which we enter into the motives of the agent, and from that by which we go along with the gratitude of the persons who are benefited by his actions. It is the same principle with that by which we approve of a well-contrived machine. But no machine can be the object of either of those two last mentioned sympathies. I have already, in the fourth part of this discourse, given some account of this system.

Conclusion
It was observed in the third part of this discourse, that the rules of justice are the only rules of morality which are precise and accurate; that those of all the other virtues are loose, vague, and indeterminate; that the first may be compared to the rules of grammar; the others to those which critics lay down for the attainment of what is sublime and elegant in composition, and which present us rather with a general idea of the perfection we ought to aim at, than afford us any certain and infallible directions for acquiring it.

As the different rules of morality admit such different degrees of accuracy, those authors who have endeavoured to collect and digest them into systems have done it in two Different manners; and one set has followed through the whole that loose method to which they were naturally directed by the consideration of one species of virtues; while another has as universally endeavoured to introduce into their precepts that sort of accuracy of which only some of them are susceptible. The first have wrote like critics, the second like grammarians.

I. The first, among whom we may count all the ancient moralists, have contented themselves with describing in a general manner the different vices and virtues, and with pointing out the deformity and misery of the one disposition as well as the propriety and happiness of the other, but have not affected to lay down many precise rules that are to hold good unexceptionably in all particular cases. They have only endeavoured to ascertain, as far as language is capable of ascertaining, first, wherein consists the sentiment of the heart, upon which each particular virtue is founded, what sort of internal feeling or emotion it is which constitutes the essence of friendship, of humanity, of generosity, of justice, of magnanimity, and of all the other virtues, as well as of the vices which are opposed to them: and, secondly, what is the general way of acting, the ordinary tone and tenor of conduct to which each of those sentiments would direct us, or how it is that a friendly, a generous, a brave, a just, and a humane man, would, upon ordinary occasions, chuse to act.

To characterize the sentiment of the heart, upon which each particular virtue is founded, though it requires both a delicate and an accurate pencil, is a task, however, which may be executed with some degree of exactness. It is impossible, indeed, to express all the variations which each sentiment either does or ought to undergo, according to every possible variation of circumstances. They are endless, and language wants names to mark them by. The sentiment of friendship, for example, which we feel for an old man is different from that which we feel for a young: that which we entertain for an austere man different from that which we feel for one of softer and gentler manners: and that again from what we feel for one of gay vivacity and spirit. The friendship which we conceive for a man is different from that with which a woman affects us, even where there is no mixture of any grosser passion. What author could enumerate and ascertain these and all the other infinite varieties which this sentiment is capable of undergoing? But still the general sentiment of friendship and familiar attachment which is common to them all, may be ascertained with a sufficient degree of accuracy. The picture which is drawn of it, though it will always be in many respects incomplete, may, however, have such a resemblance as to make us know the original when we meet with it, and even distinguish it from other sentiments to which it has a considerable resemblance, such as good-will, respect, esteem, admiration.

To describe, in a general manner, what is the ordinary way of acting to which each virtue would prompt us, is still more easy. It is, indeed, scarce possible to describe the internal sentiment or emotion upon which it is founded, without doing something of this kind. It is impossible by language to express, if I may say so, the invisible features of all the different modifications of passion as they show themselves within. There is no other way of marking and distinguishing them from one another, but by describing the effects which they produce without, the alterations which they occasion in the countenance, in the air and eternal behaviour, the resolutions they suggest, the actions they prompt to. It is thus that Cicero, in the first book of his Offices, endeavours to direct us to the practice of the four cardinal virtues, and that Aristotle in the practical parts of his Ethics, points out to us the different habits by which he would have us regulate our behaviour, such as liberality, magnificence, magnanimity, and even jocularity and good-humour, qualities which that indulgent philosopher has thought worthy of a place in the catalogue of the virtues, though the lightness of that approbation which we naturally bestow upon them, should not seem to entitle them to so venerable a name.

Such works present us with agreeable and lively pictures of manners. By the vivacity of their descriptions they inflame our natural love of virtue, and increase our abhorrence of vice: by the justness as well as delicacy of their observations they may often help both to correct and to ascertain our natural sentiments with regard to the propriety of conduct, and suggesting many nice and delicate attentions, form us to a more exact justness of behaviour, than what, without such instruction, we should have been apt to think of. In treating of the rules of morality, in this manner, consists the science which is properly called Ethics, a science which, though like criticism it does not admit of the most accurate precision, is, however, both highly useful and agreeable. It is of all others the most susceptible of the embellishments of eloquence, and by means of them of bestowing, if that be possible, a new importance upon the smallest rules of duty. Its precepts, when thus dressed and adorned, are capable of producing upon the flexibility of youth, the noblest and most lasting impressions, and as they fall in with the natural magnanimity of that generous age, they are able to inspire, for a time at least, the most heroic resolutions, and thus tend both to establish and confirm the best and most useful habits of which the mind of man is susceptible. Whatever precept and exhortation can do to animate us to the practice of virtue, is done by this science delivered in this manner.

II. The second set of moralists, among whom we may count all the casuists of the middle and latter ages of the christian church, as well as all those who in this and in the preceding century have treated of what is called natural jurisprudence, do not content themselves with characterizing in this general manner that tenor of conduct which they would recommend to us, but endeavour to lay down exact and precise rules for the direction of every circumstance of our behaviour. As justice is the only virtue with regard to which such exact rules can properly be given; it is this virtue, that has chiefly fallen under the consideration of those two different sets of writers. They treat of it, however, in a very different manner.

Those who write upon the principles of jurisprudence, consider only what the person to whom the obligation is due, ought to think himself entitled to exact by force; what every impartial spectator would approve of him for exacting, or what a judge or arbiter, to whom he had submitted his case, and who had undertaken to do him justice, ought to oblige the other person to suffer or to perform. The casuists, on the other hand, do not so much examine what it is, that might properly be exacted by force, as what it is, that the person who owes the obligation ought to think himself bound to perform from the most sacred and scrupulous regard to the general rules of justice, and from the most conscientious dread, either of wronging his neighbour, or of violating the integrity of his own character. It is the end of jurisprudence to prescribe rules for the decisions of judges and arbiters. It is the end of casuistry to prescribe rules for the conduct of a good man. By observing all the rules of jurisprudence, supposing them ever so perfect, we should deserve nothing but to be free from external punishment. By observing those of casuistry, supposing them such as they ought to be, we should be entitled to considerable praise by the exact and scrupulous delicacy of our behaviour.

It may frequently happen that a good man ought to think himself bound, from a sacred and conscientious regard to the general rules of justice, to perform many things which it would be the highest injustice to extort from him, or for any judge or arbiter to impose upon him by force. To give a trite example; a highwayman, by the fear of death, obliges a traveller to promise him a certain sum of money. Whether such a promise, extorted in this manner by unjust force, ought to be regarded as obligatory, is a question that has been very much debated.

If we consider it merely as a question of jurisprudence, the decision can admit of no doubt. It would be absurd to suppose that the highwayman can be entitled to use force to constrain the other to perform. To extort the promise was a crime which deserved the highest punishment, and to extort the performance would only be adding a new crime to the former. He can complain of no injury who has been only deceived by the person by whom he might justly have been killed. To suppose that a judge ought to enforce the obligation of such promises, or that the magistrate ought to allow them to sustain action at law, would be the most ridiculous of all absurdities. If we consider this question, therefore, as a question of jurisprudence, we can be at no loss about the decision.

But if we consider it as a question of casuistry, it will not be so easily determined. Whether a good man, from a conscientious regard to that most sacred rule of justice, which commands the observance of all serious promises, would not think himself bound to perform, is at least much more doubtful. That no regard is due to the disappointment of the wretch who brings him into this situation, that no injury is done to the robber, and consequently that nothing can be extorted by force, will admit of no sort of dispute. But whether some regard is not, in this case, due to his own dignity and honour, to the inviolable sacredness of that part of his character which makes him reverence the law of truth and abhor every thing that approaches to treachery and falsehood, may, perhaps, more reasonably be made a question. The casuists accordingly are greatly divided about it. One party, with whom we may count Cicero among the ancients, among the moderns, Puffendorf, Barbeyrac his commentator, and above all the late Dr Hutcheson, one who in most cases was by no means a loose casuist, determine, without any hesitation, that no sort of regard is due to any such promise, and that to think otherwise is mere weakness and superstition. Another party, among whom we may reckon$20$ some of the ancient fathers of the church, as well as some very eminent modern casuists, have been of another opinion, and have judged all such promises obligatory.

If we consider the matter according to the common sentiments of mankind, we shall find that some regard would be thought due even to a promise of this kind; but that it is impossible to determine how much, by any general rule that will apply to all cases without exception. The man who was quite frank and easy in making promises of this kind, and who violated them with as little ceremony, we should not chuse for our friend and companion. A gentleman who should promise a highwayman five pounds and not perform, would incur some blame. If the sum promised, however, was very great, it might be more doubtful, what was proper to be done. If it was such, for example, that the payment of it would entirely ruin the family of the promiser, if it was so great as to be sufficient for promoting the most useful purposes, it would appear in some measure criminal, at least extremely improper, to throw it, for the sake of a punctilio, into such worthless hands. The man who should beggar himself, or who should throw away an hundred thousand pounds, though he could afford that vast sum, for the sake of observing such a parole with a thief, would appear to the common sense of mankind, absurd and extravagant in the highest degree. Such profusion would seem inconsistent with his duty, with what he owed both to himself and others, and what, therefore, regard to a promise extorted in this manner, could by no means authorise. To fix, however, by any precise rule, what degree of regard ought to be paid to it, or what might be the greatest sum which could be due from it, is evidently impossible. This would vary according to the characters of the persons, according to their circumstances, according to the solemnity of the promise, and even according to the incidents of the rencounter. and if the promiser had been treated with a great deal of that sort of gallantry, which is sometimes to be met with in persons of the most abandoned characters, more would seem due than upon other occasions. It may be said in general, that exact propriety requires the observance of all such promises, wherever it is not inconsistent with some other duties that are more sacred; such as regard to the public interest, to those whom gratitude, whom natural affection, or whom the laws of proper beneficence should prompt us to provide for. But, as was formerly taken notice of, we have no precise rules to determine what external actions are due from a regard to such motives, nor, consequently, when it is that those virtues are inconsistent with the observance of such promises.

It is to be observed, however, that whenever such promises are violated, though for the most necessary reasons, it is always with some degree of dishonour to the person who made them. After they are made, we may be convinced of the impropriety of observing them. But still there is some fault in having made them. It is at least a departure from the highest and noblest maxims of magnanimity and honour. A brave man ought to die, rather than make a promise which he can neither keep without folly, nor violate without ignominy. For some degree of ignominy always attends a situation of this kind. Treachery and falsehood are vices so dangerous, so dreadful, and, at the same time, such as may so easily, and, upon many occasions, so safely be indulged, that we are more jealous of them than of almost any other. Our imagination therefore attaches the idea of shame to all violations of faith, in every circumstance and in every situation. They resemble, in this respect, the violations of chastity in the fair sex, a virtue of which, for the like reasons, we are excessively jealous; and our sentiments are not more delicate with regard to the one, than with regard to the other. Breach of chastity dishonours irretrievably. No circumstances, no solicitation can excuse it; no sorrow, no repentance atone for it. We are so nice in this respect that even a rape dishonours, and the innocence of the mind cannot, in our imagination, wash out the pollution of the body. It is the same case with the violation of faith, when it has been solemnly pledged, even to the most worthless of mankind. Fidelity is so necessary a virtue, that we apprehend it in general to be due even to those to whom nothing else is due, and whom we think it lawful to kill and destroy. It is to no purpose that the person who has been guilty of the breach of it, urges that he promised in order to save his life, and that he broke his promise because it was inconsistent with some other respectable duty to keep it. These circumstances may alleviate, but cannot entirely wipe out his dishonour. He appears to have been guilty of an action with which, in the imaginations of men, some degree of shame is inseparably connected. He has broke a promise which he had solemnly averred he would maintain; and his character, if not irretrievably stained and polluted, has at least a ridicule affixed to it, which it will be very difficult entirely to efface; and no man, I imagine, who had gone through an adventure of this kind would be fond of telling the story.

This instance may serve to show wherein consists the difference between casuistry and jurisprudence, even when both of them consider the obligations of the general rules of justice.

But though this difference be real and essential, though those two sciences propose quite different ends, the sameness of the subject has made such a similarity between them, that the greater part of authors whose professed design was to treat of jurisprudence, have determined the different questions they examine, sometimes according to the principles of that science, and sometimes according to those of casuistry, without distinguishing, and, perhaps, without being themselves aware when they did the one, and when the other.

The doctrine of the casuists, however, is by no means confined to the consideration of what a conscientious regard to the general rules of justice would demand of us. It embraces many other parts of Christian and moral duty. What seems principally to have given occasion to the cultivation of this species of science was the custom of auricular confession, introduced by the Roman Catholic superstition, in times of barbarism and ignorance. By that institution, the most secret actions, and even the thoughts of every person, which could be suspected of receding in the smallest degree from the rules of Christian purity, were to be revealed to the confessor. The confessor informed his penitents whether, and in what respect they had violated their duty, and what penance it behoved them to undergo, before he could absolve them in the name of the offended Deity.

The consciousness, or even the suspicion of having done wrong, is a load upon every mind, and is accompanied with anxiety and terror in all those who are not hardened by long habits of iniquity. Men, in this, as in all other distresses, are naturally eager to disburthen themselves of the oppression which they feel upon their thoughts, by unbosoming the agony of their mind to some person whose secrecy and discretion they can confide in. The shame, which they suffer from this acknowledgment, is fully compensated by that deviation of their uneasiness which the sympathy of their confident seldom fails to occasion. It relieves them to find that they are not altogether unworthy of regard, and that however their past conduct may be censured, their present disposition is at least approved of, and is perhaps sufficient to compensate the other, at least to maintain them in some degree of esteem with their friend. A numerous and artful clergy had, in those times of superstition, insinuated themselves into the confidence of almost every private family. They possessed all the little learning which the times could afford, and their manners, though in many respects rude and disorderly, were polished and regular compared with those of the age they lived in. They were regarded, therefore, not only as the great directors of all religious, but of all moral duties. Their familiarity gave reputation to whoever was so happy as to possess it, and every mark of their disapprobation stamped the deepest ignominy upon all who had the misfortune to fall under it. Being considered as the great judges of right and wrong, they were naturally consulted about all scruples that occurred, and it was reputable for any person to have it known that he made those holy men the confidents of all such secrets, and took no important or delicate step in his conduct without their advice and approbation. It was not difficult for the clergy, therefore, to get it established as a general rule, that they should be entrusted with what it had already become fashionable to entrust them, and with what they generally would have been entrusted, though no such rule had been established. To qualify themselves for confessors became thus a necessary part of the study of churchmen and divines, and they were thence led to collect what are called cases of conscience, nice and delicate situations in which it is hard to determine whereabouts the propriety of conduct may lie. Such works, they imagined, might be of use both to the directors of consciences and to those who were to be directed; and hence the origin of books of casuistry.

The moral duties which fell under the consideration of the casuists were chiefly those which can, in some measure at least, be circumscribed within general rules, and of which the violation is naturally attended with some degree of remorse and some dread of suffering punishment. The design of that institution which gave occasion to their works, was to appease those terrors of conscience which attend upon the infringement of such duties. But it is not every virtue of which the defect is accompanied with any very severe compunctions of this kind, and no man applies to his confessor for absolution, because he did not perform the most generous, the most friendly, or the most magnanimous action which, in his circumstances, it was possible to perform. In failures of this kind, the rule that is violated is commonly not very determinate, and is generally of such a nature too, that though the observance of it might entitle to honour and reward, the violation seems to expose to no positive blame, censure, or punishment. The exercise of such virtues the casuists seem to have regarded as a sort of works of supererogation, which could not be very strictly exacted, and which it was therefore unnecessary for them to treat of.

The breaches of moral duty, therefore, which came before the tribunal of the confessor, and upon that account fell under the cognizance of the casuists, were chiefly of three different kinds.

First and principally, breaches of the rules of justice. The rules here are all express and positive, and the violation of them is naturally attended with the consciousness of deserving, and the dread of suffering punishment both from God and man.

Secondly, breaches of the rules of chastity. These in all grosser instances are real breaches of the rules of justice, and no person can be guilty of them without doing the most unpardonable injury to some other. In smaller instances, when they amount only to a violation of those exact decorums which ought to be observed in the conversation of the two sexes, they cannot indeed justly be considered as violations of the rules of justice. They are generally, however, violations of a pretty plain rule, and, at least in one of the sexes, tend to bring ignominy upon the person who has been guilty of them, and consequently to be attended in the scrupulous with some degree of shame and contrition of mind.

Thirdly, breaches of the rules of veracity. The violation of truth, it is to be observed, is not always a breach of justice, though it is so upon many occasions, and consequently cannot always expose to any external punishment. The vice of common lying, though a most miserable meanness, may frequently do hurt to nobody, and in this case no claim of vengeance or satisfaction can be due either to the persons imposed upon, or to others. But though the violation of truth is not always a breach of justice, it is always a breach of a very plain rule, and what naturally tends to cover with shame the person who has been guilty of it.

There seems to be in young children an instinctive disposition to believe whatever they are told. Nature seems to have judged it necessary for their preservation that they should, for some time at least, put implicit confidence in those to whom the care of their childhood, and of the earliest and most necessary parts of their education, is intrusted. Their credulity, accordingly, is excessive, and it requires long and much experience of the falsehood of mankind to reduce them to a reasonable degree of diffidence and distrust. In grown-up people the degrees of credulity are, no doubt, very different. The wisest and most experienced are generally the least credulous. But the man scarce lives who is not more credulous than he ought to be, and who does not, upon many occasions, give credit to tales, which not only turn out to be perfectly false, but which a very moderate degree of reflection and attention might have taught him could not well be true. The natural disposition is always to believe. It is acquired wisdom and experience only that teach incredulity, and they very seldom teach it enough. The wisest and most cautious of us all frequently gives credit to stories which he himself is afterwards both ashamed and astonished that he could possibly think of believing.

The man whom we believe is necessarily, in the things concerning which we believe him, our leader and director, and we look up to him with a certain degree of esteem and respect. But as from admiring other people we come to wish to be admired ourselves; so from being led and directed by other people we learn to wish to become ourselves leaders and directors. And as we cannot always be satisfied merely with being admired, unless we can at the same time persuade ourselves that we are in some degree really worthy of admiration; so we cannot always be satisfied merely with being believed, unless we are at the same time conscious that we are really worthy of belief. As the desire of praise and that of praise-worthiness, though very much a-kin, are yet distinct and separate desires; so the desire of being believed and that of being worthy of belief, though very much a-kin too, are equally distinct and separate desires.

The desire of being believed, the desire of persuading, of leading and directing other people, seems to be one of the strongest of all our natural desires. It is, perhaps, the instinct upon which is founded the faculty of speech, the characteristical faculty of human nature. No other animal possesses this faculty, and we cannot discover in any other animal any desire to lead and direct the judgment and conduct of its fellows. Great ambition, the desire of real superiority, of leading and directing, seems to be altogether peculiar to man, and speech is the great instrument of ambition, of real superiority, of leading and directing the judgments and conduct of other people.

It is always mortifying not to be believed, and it is doubly so when we suspect that it is because we are supposed to be unworthy of belief and capable of seriously and wilfully deceiving. To tell a man that he lies, is of all affronts the most mortal. But whoever seriously and wilfully deceives is necessarily conscious to himself that he merits this affront, that he does not deserve to be believed, and that he forfeits all title to that sort of credit from which alone he can derive any sort of ease, comfort, or satisfaction in the society of his equals. The man who had the misfortune to imagine that nobody believed a single word he said, would feel himself the outcast of human society, would dread the very thought of going into it, or of presenting himself before it, and could scarce fail, I think, to die of despair. It is probable, however, that no man ever had just reason to entertain this humiliating opinion of himself. The most notorious liar, I am disposed to believe, tells the fair truth at least twenty times for once that he seriously and deliberately lies; and, as in the most cautious the disposition to believe is apt to prevail over that to doubt and distrust; so in those who are the most regardless of truth, the natural disposition to tell it prevails upon most occasions over that to deceive, or in any respect to alter or disguise it.

We are mortified when we happen to deceive other people, though unintentionally, and from having been ourselves deceived. Though this involuntary falsehood may frequently be no mark of any want of veracity, of any want of the most perfect love of truth, it is always in some degree a mark of want of judgment, of want of memory, of improper credulity, of some degree of precipitancy and rashness. It always diminishes our authority to persuade, and always brings some degree of suspicion upon our fitness to lead and direct. The man who sometimes misleads from mistake, however, is widely different from him who is capable of wilfully deceiving. The former may safely be trusted upon many occasions; the latter very seldom upon any.

Frankness and openness conciliate confidence. We trust the man who seems willing to trust us. We see clearly, we think, the road by which he means to conduct us, and we abandon ourselves with pleasure to his guidance and direction. Reserve and concealment, on the contrary, call forth diffidence. We are afraid to follow the man who is going we do not know where. The great pleasure of conversation and society, besides, arises from a certain correspondence of sentiments and opinions, from a certain harmony of minds, which like so many musical instruments coincide and keep time with one another. But this most delightful harmony cannot be obtained unless there is a free communication of sentiments and opinions. We all desire, upon this account, to feel how each other is affected, to penetrate into each other's bosoms, and to observe the sentiments and affections which really subsist there. The man who indulges us in this natural passion, who invites us into his heart, who, as it were, sets open the gates of his breast to us, seems to exercise a species of hospitality more delightful than any other. No man, who is in ordinary good temper, can fail of pleasing, if he has the courage to utter his real sentiments as he feels them, and because he feels them. It is this unreserved sincerity which renders even the prattle of a child agreeable. How weak and imperfect soever the views of the open-hearted, we take pleasure to enter into them, and endeavour, as much as we can, to bring down our own understanding to the level of their capacities, and to regard every subject in the particular light in which they appear to have considered it. This passion to discover the real sentiments of others is naturally so strong, that it often degenerates into a troublesome and impertinent curiosity to pry into those secrets of our neighbours which they have very justifiable reasons for concealing; and, upon many occasions, it requires prudence and a strong sense of propriety to govern this, as well as all the other passions of human nature, and to reduce it to that pitch which any impartial spectator can approve of. To disappoint this curiosity, however, when it is kept within proper bounds, and aims at nothing which there can be any just reason for concealing, is equally disagreeable in its turn. The man who eludes our most innocent questions, who gives no satisfaction to our most inoffensive inquiries, who plainly wraps himself up in impenetrable obscurity, seems, as it were, to build a wall about his breast. We run forward to get within it, with all the eagerness of harmless curiosity; and feel ourselves all at once pushed back with the rudest and most offensive violence.

The man of reserve and concealment, though seldom a very amiable character, is not disrespected or despised. He seems to feel coldly towards us, and we feel as coldly towards him. He is not much praised or beloved, but he is as little hated or blamed. He very seldom, however, has occasion to repent of his caution, and is generally disposed rather to value himself upon the prudence of his reserve. Though his conduct, therefore, may have been very faulty, and sometimes even hurtful, he can very seldom be disposed to lay his case before the casuists, or to fancy that he has any occasion for their acquittal or approbation.

It is not always so with the man, who, from false information, from inadvertency, from precipitancy and rashness, has involuntarily deceived. Though it should be in a matter of little consequence, in telling a piece of common news, for example, if he is a real lover of truth, he is ashamed of his own carelessness, and never fails to embrace the first opportunity of making the fullest acknowledgments. If it is in a matter of some consequence, his contrition is still greater; and if any unlucky or fatal consequence has followed from his misinformation, he can scarce ever forgive himself. Though not guilty, he feels himself to be in the highest degree, what the ancients called, piacular, and is anxious and eager to make every sort of atonement in his power. Such a person might frequently be disposed to lay his case before the casuists, who have in general been very favourable to him, and though they have sometimes justly condemned him for rashness, they have universally acquitted him of the ignominy of falsehood.

But the man who had the most frequent occasion to consult them, was the man of equivocation and mental reservation, the man who seriously and deliberately meant to deceive, but who, at the same time, wished to flatter himself that he had really told the truth. With him they have dealt variously. When they approved very much of the motives of his deceit, they have sometimes acquitted him, though, to do them justice, they have in general and much more frequently condemned him.

The chief subjects of the works of the casuists, therefore, were the conscientious regard that is due to the rules of justice; how far we ought to respect the life and property of our neighbour; the duty of restitution; the laws of chastity and modesty, and wherein consisted what, in their language, are called the sins of concupiscence; the rules of veracity, and the obligation of oaths, promises, and contracts of all kinds.

It may be said in general of the works of the casuists that they attempted, to no purpose, to direct by precise rules what it belongs to feeling and sentiment only to judge of. How is it possible to ascertain by rules the exact point at which, in every case, a delicate sense of justice begins to run into a frivolous and weak scrupulosity of conscience? When it is that secrecy and reserve begin to grow into dissimulation? How far an agreeable irony may be carried, and at what precise point it begins to degenerate into a detest. able lie? What is the highest pitch of freedom and ease of behaviour which can be regarded as graceful and becoming, and when it is that it first begins to run into a negligent and thoughtless licentiousness? With regard to all such matters, what would hold good in any one case would scarce do so exactly in any other, and what constitutes the propriety and happiness of behaviour varies in every case with the smallest variety of situation. Books of casuistry, therefore, are generally as useless as they are commonly tiresome. They could be of little use to one who should consult them upon occasion, even supposing their decisions to be just; because, notwithstanding the multitude of cases collected in them, yet upon account of the still greater variety of possible circumstances, it is a chance, if among all those cases there be found one exactly parallel to that under consideration. One, who is really anxious to do his duty, must be very weak, if he can imagine that he has much occasion for them; and with regard to one who is negligent of it, the style of those writings is not such as is likely to awaken him to more attention. None of them tend to animate us to what is generous and noble. None of them tend to soften us to what is gentle and humane. Many of them, on the contrary, tend rather to teach us to chicane with our own consciences, and by their vain subtilties serve to authorise innumerable evasive refinements with regard to the most essential articles of our duty. That frivolous accuracy which they attempted to introduce into subjects which do not admit of it, almost necessarily betrayed them into those dangerous errors, and at the same time rendered their works dry and disagreeable, abounding in abtruse and metaphysical distinctions, but incapable of exciting in the heart any of those emotions which it is the principal use of books of morality to excite.

The two useful parts of moral philosophy, therefore, are Ethics and Jurisprudence: casuistry ought to be rejected altogether; and the ancient moralists appear to have judged much better, who, in treating of the same subjects, did not affect any such nice exactness, but contented themselves with describing, in a general manner, what is the sentiment upon which justice, modesty, and veracity are founded, and what is the ordinary way of acting to which those virtues would commonly prompt us.

Something, indeed, not unlike the doctrine of the casuists, seems to have been attempted by several philosophers. There is something of this kind in the third book of Cicero's Offices, where he endeavours like a casuist to give rules for our conduct in many nice cases, in which it is difficult to determine whereabouts the point of propriety may lie. It appears too, from many passages in the same book, that several other philosophers had attempted something of the same kind before him. Neither he nor they, however, appear to have aimed at giving a complete system of this sort, but only meant to show how situations may occur, in which it is doubtful, whether the highest propriety of conduct consists in observing or in receding from what, in ordinary cases, are the rules of duty.

Every system of positive law may be regarded as a more or less imperfect attempt towards a system of natural jurisprudence, or towards an enumeration of the particular rules of justice. As the violation of justice is what men will never submit to from one another, the public magistrate is under a necessity of employing the power of the commonwealth to enforce the practice of this virtue. Without this precaution, civil society would become a scene of bloodshed and disorder, every man revenging himself at his own hand whenever he fancied he was injured. To prevent the confusion which would attend upon every man's doing justice to himself, the magistrate, in all governments that have acquired any considerable authority, undertakes to do justice to all, and promises to hear and to redress every complaint of injury. In all well-governed states too, not only judges are appointed for determining the controversies of individuals, but rules are prescribed for regulating the decisions of those judges; and these rules are, in general, intended to coincide with those of natural justice. It does not, indeed, always happen that they do so in every instance. Sometimes what is called the constitution of the state, that is, the interest of the government; sometimes the interest of particular orders of men who tyrannize the government, warp the positive laws of the country from what natural justice would prescribe. In some countries, the rudeness and barbarism of the people hinder the natural sentiments of justice from arriving at that accuracy and precision which, in more civilized nations, they naturally attain to. Their laws are, like their manners, gross and rude and undistinguishing. In other countries the unfortunate constitution of their courts of judicature hinders any regular system of jurisprudence from ever establishing itself among them, though the improved manners of the people may be such as would admit of the most accurate. In no country do the decisions of positive law coincide exactly, in every case, with the rules which the natural sense of justice would dictate. Systems of positive law, therefore, though they deserve the greatest authority, as the records of the sentiments of mankind in different ages and nations, yet can never be regarded as accurate systems of the rules of natural justice.

It might have been expected that the reasonings of lawyers, upon the different imperfections and improvements of the laws of different countries, should have given occasion to an inquiry into what were the natural rules of justice independent of all positive institution. It might have been expected that these reasonings should have led them to aim at establishing a system of what might properly be called natural jurisprudence, or a theory of the general principles which ought to run through and be the foundation of the laws of all nations. But though the reasonings of lawyers did produce something of this kind, and though no man has treated systematically of the laws of any particular country, without intermixing in his work many observations of this sort; it was very late in the world before any such general system was thought of, or before the philosophy of law was treated of by itself, and without regard to the particular institutions of any one nation. In none of the ancient moralists, do we find any attempt towards a particular enumeration of the rules of justice. Cicero in his Offices, and Aristotle in his Ethics, treat of justice in the same general manner in which they treat of all the other virtues. In the laws of Cicero and Plato, where we might naturally have expected some attempts towards an enumeration of those rules of natural equity, which ought to be enforced by the positive laws of every country, there is, however, nothing of this kind. Their laws are laws of police, not of justice. Grotius seems to have been the first who attempted to give the world any thing like a system of those principles which ought to ruin through, and be the foundation of the laws of all nations: and his treatise of the laws of war and peace, with all its imperfections, is perhaps at this day the most complete work that has yet been given upon this subject. I shall in another discourse endeavour to give an account of the general principles of law and government, and of the different revolutions they have undergone in the different ages and periods of society, not only in what concerns justice, but in what concerns police, revenue, and arms, and whatever else is the object of law. I shall not, therefore, at present enter into any further detail concerning the history of jurisprudence.