第14章

It is pleasant to find men, who, in their speculations, deny the reality of moral distinctions, forget in detail the general positions they maintain, and give loose to ridicule, indignation, and scorn, as if any of these sentiments could have place, were the actions of men indifferent; and with acrimony pretend to detect the fraud by which moral restraints have been imposed, as if to censure a fraud were not already to take a part on the side of morality.(8*)Can we explain the principles upon which mankind adjudge the preference of characters, and upon which they indulge such vehement emotions of admiration or contempt? If it be admitted that we cannot, are the facts less true? or must we suspend the movements of the heart until they who are employed in framing systems of science have discovered the principle from which those movements proceed? If a finger burn, we care not for information on the properties of fire: if the heart be torn, or the mind overjoyed, we have not leisure for speculations on the subject of moral sensibility.

It is fortunate in this, as in other articles to which speculation and theory are applied, that nature proceeds in her course, whilst the curious are busied in the search of her principles. The peasant, or the child, can reason, and judge, and speak his language, with a discernment, a consistency, and a regard to analogy, which perplex the logician, the moralist, and the grammarian, when they would find the principle upon which the proceeding is founded, or when they would bring to general rules, what is so familiar, and so well sustained in particular cases.

The felicity of our conduct is more owing to the talent we possess for detail, and to the suggestion of particular occasions, than it is to any direction we can find in theory and general speculations.

We must, in the result of every inquiry, encounter with facts which we cannot explain; and to bear with this mortification would save us frequently a great deal of fruitless trouble.

Together with the sense of our existence, we must admit many circumstances which come to our knowledge at the same time, and in the same manner; and which do, in reality, constitute the mode of our being. Every peasant will tell us, that a man hath his rights; and that to trespass on those rights is injustice. If we ask him farther, what he means by the term right? we probably force him to substitute a less significant, or less proper term, in the place of this; or require him to account for what is an original mode of his mind, and a sentiment to which he ultimately refers, when he would explain himself upon any particular application of his language.

The rights of individuals may relate to a variety of subjects, and be comprehended under different heads. Prior to the establishment of property, and the distinction of ranks, men have a right to defend their persons, and to act with freedom; they have a right to maintain the apprehensions of reason, and the feelings of the heart; and they cannot for a moment converse with one another, without feeling that the part they maintain may be just or unjust. It is not, however, our business here to carry the notion of a right into its several applications, but to reason on the sentiment of favour with which that notion is entertained in the mind.

If it be true, that men are united by instinct, that they act in society from affections of kindness and friendship; if it be true, that even prior to acquaintance and habitude, men, as such, are commonly to one another objects of attention, and some degree of regard; that while their prosperity is beheld with indifference, their afflictions are considered with commiseration; if calamities be measured by the numbers and the qualities of men they involve; and if every suffering of a fellow-creature draws a croud of attentive spectators; if even in the case of those to whom we do not habitually wish any positive good, we are still averse to be the instruments of harm; it should seem, that in these various appearances of an amicable disposition, the foundations of a moral apprehension are sufficiently laid, and the sense of a right which we maintain for ourselves, is by a movement of humanity and candour extended to our fellow creatures.

What is it that prompts the tongue when we censure an act of cruelty or oppression? What is it that constitutes our restraint from offences that tend to distress our fellow-creatures? It is probably, in both cases, a particular application of that principle, which, in presence of the sorrowful, sends forth the tear of compassion; and a combination of all those sentiments, which constitute a benevolent disposition; and if not a resolution to do good, at least an aversion to be the instrument of harm.(9*)It may be difficult, however, to enumerate the motives of all the censures and commendations which are applied to the actions of men. Even while we moralize, every disposition of the human mind may have its share in forming the judgement, and in prompting the tongue. As jealousy is often the most watchful guardian of chastity, so malice is often the quickest to spy the failings of our neighbour. Envy, affectation, and vanity, may dictate the verdicts we give, and the worst principles of our nature may be at the bottom of our pretended zeal for morality;but if we only mean to inquire, why they who are well disposed to mankind, apprehend, in every instance, certain rights pertaining to their fellow-creatures, and why they applaud the consideration that is paid to those rights, we cannot perhaps assign a better reason, than that the person who applauds, is well disposed to the welfare of the parties to whom his applauses refer.