tal of the case; our hearts are immediately caught, our sympathy enlivened, and our cool approbation converted into the warmest sentiments of friendship and regard. These seem necessary and infallible consequences of the general principles of human nature, as discovered in common life and practice.

Again; reverse these views and reasonings: Consider the matter a posteriori; and weighing the consequences, inquire if the merit of social virtue be not, in a great measure, derived from the feelings of humanity with which it affects the spectators. It appears to be matter of fact, that the circumstance of utility, in all subjects, is a source of praise and approbation; That it is constantly appealed to in all moral decisions concerning the merit and demerit of actions: That it is the sole source of that high regard paid to justice, fidelity, honour, allegiance, and chastity: That it is inseparable from all the other social virtues, humanity, generosity, charity, affability, lenity, mercy, and moderation: And, in a word, it is a foundation of the chief part of morals, which has a reference to mankind and our fellow-creatures.

It appears also that, in our general approbation of characters and manners, the useful tendency of the social virtues moves us not by any regards to self-interest, but has an influence much more universal and extensive. It appears that a tendency to public good, and to the promoting of peace, harmony, and order in society, does always, by affecting the benevolent principles of our frame, engage us on the side of the social virtues. And it appears, as an additional confirmation, that these principles of humanity and sympathy enter so deeply into all our sentiments, and have so powerful an influence, as may enable them to excite the strongest censure and applause. The

present theory is the simple result of all these inferences, each of which seems founded on uniform experience and observation.

Were it doubtful whether there were any such principle in our nature as humanity or a concern for others, yet when we see, in numberless instances, that whatever has a tendency to promote the interest of society, is so highly approved of, we ought thence to learn the force of the benevolent principle; since it is impossible for any thing to please as means to an end, where the end is totally indifferent. On the other hand, were it doubtful whether there were implanted in our nature any general principle of moral blame and approbation, yet when we see, in numberless instances, the influence of humanity, we ought thence to conclude, that it is impossible but that every thing which promotes the interests of society must communicate pleasure, and what is pernicious give uneasiness. But when these different reflections and observations concur in establishing the same conclusion, must they not bestow an undisputed evidence upon it?

It is, however, hoped that the progress of this argument will bring a farther confirmation of the present theory, by showing the rise of other sentiments of esteem and regard from the same or like principles.

SECTION VI.

OF QUALITIES USEFUL TO OURSELVES.

PART I.

Ir seems evident, that where a quality or habit is subjected to our examination, if it appear in any respect prejudicial to the person possessed of it, or such as incapacitates him for business and action, it is instantly blamed, and ranked among his faults and imperfections. Indolence, negligence, want of order and method, obstinacy, fickleness, rashness, credulity; these qualities were never esteemed by any one indifferent to a character, much less extolled as accomplishments or virtues. The prejudice resulting from them immediately strikes our eye, and gives us the sentiment of pain and disapprobation.

No quality, it is allowed, is absolutely either blameable or praise-worthy. It is all according to its degree. A due medium, say the PERIPATETICS, is the characteristic of virtue. But this medium is chiefly determined by utility. A proper celerity, for instance, and dispatch in business, is commendable. When defective, no progress is ever made in the execution of any purpose: When excessive, it engages us in precipitate and ill-concerted measures and

enterprises: By such reasonings we fix the proper and commendable mediocrity in all moral and prudential disquisitions; and never lose view of the advantages which result from any character or habit.

Now as these advantages are enjoyed by the person possessed of the character, it can never be self-love which renders the prospect of them agreeable to us, the spectators, and prompts our esteem and approbation. No force of imagination can convert us into another person, and make us fancy that we, being that person, reap benefit from those valuable qualities which belong to him. Or if it did, no celerity of imagination could immediately transport us back into ourselves, and make us love and esteem the person as different from us. Views and sentiments so oppasite to known truth, and to each other, could never have place, at the same time, in the same person. All suspicion, therefore, of selfish regards is here totally excluded.

It is a quite different principle which actuates our bosom, and interests us in the felicity of the person whom we contemplate. Where his natural talents and acquired abilities give us the prospect of elevation, advancement, a figure in life, prosperous success, a steady command over fortune, and the execution of great or advantageous undertakings; we are struck with such agreeable images, and feel a complacency and regard immediately arise towards him. The ideas of happiness, joy, triumph, prosperity, are connected with every circumstance of his character, and diffuse over our minds a pleasing sentiment of sympa thy and humanity a.

Let us suppose a person originally framed so as to have no manner of concern for his fellow-creatures, but to re

* See NOTE [FF.]

gard the happiness and misery of all sensible beings with greater indifference than even two contiguous shades of the same colour. Let us suppose, if the prosperity of nations were laid on the one hand, and their ruin on the other, and he were desired to choose; that he would stand like the schoolman's ass, irresolute and undetermined between equal motives; or rather, like the same ass between two pieces of wood or marble, without any inclination or propensity to either side. The consequence, I believe, must be allowed just, that such a person, being absolutely unconcerned, either for the public good of a community, or the private utility of others, would look on every quality, however pernicious, or however beneficial to society, or to its possessor, with the same indifference as on the most common and uninteresting object.

But if, instead of this fancied monster, we suppose a man to form a judgment or determination in the case, there is to him a plain foundation of preference, where every thing else is equal; and however cool his choice may be, if his heart be selfish, or if the persons interested be remote from him; there must still be a choice or distinction between what is useful and what is pernicious. Now this distinction is the same in all its parts, with the moral distinction, whose foundation has been so often, and so much in vain inquired after. The same endowments of the mind, in every circumstance, are agreeable to the sentiment of morals and to that of humanity; the same temper is susceptible of high degrees of the one sentiment and of the other; and the same alteration in the objects, by their nearer approach or by connections, enlivens the one and the other. By all the rules of philosophy, therefore, we must conclude, that these sentiments are originally the same; since, in each particular, even the most minute,