第116章

When we perform the most benevolent action, it is with a view only to our own advantage, and with the most sovereign and unreserved neglect of that of others. We are instruments of good, in the same manner as bad men are said to be the instruments of providence, even when their inclinations are most refractory to its decrees. In this sense, we may admire the system of the universe, where public utility results from each man's contempt of that utility, and where the most beneficial actions, of those whom we have been accustomed to term the best men, are only instances in which justice and the real merits of the case are most flagrantly violated. But we can think with little complacence of the individuals of whom this universe is composed. It is no wonder that philosophers whose system has taught them to look upon their fellow men as thus perverse and unjust have been frequently cold in their temper, or narrow in their designs. It is no wonder that Rousseau, the most benevolent of them, and who most escaped the general contagion, has been driven to place the perfection of virtue in doing no injury. Neither philosophy, nor morality, nor politics will ever show like itself till man shall be acknowledged for what he really is, a being capable of rectitude, virtue and benevolence, and who needs not always be led to actions of general utility, by foreign and frivolous considerations.

The system of disinterested benevolence proves to us that it is possible to be virtuous, and not merely to talk of virtue; that all which has been said by philosophers and moralists respecting impartial justice is not an unmeaning rant; and that, when we call upon mankind to divest themselves of selfish and personal considerations, we call upon them for something they are able to practise. An idea like this reconciles us to our species;Chapter eaches us to regard, with enlightened admiration, the men who have appeared to lose the feeling of their personal existence, in the pursuit of general advantage; and gives us reason to expect that, as men collectively advance in science and useful institution, they will proceed more and more to consolidate their private judgement, and their individual will, with abstract justice, and the unmixed approbation of general happiness.

What are the inferences that ought to be made from this doctrine with respect to political institution? Certainly not that the interest of the individual ought to be made incompatible with the part he is expected to take in the interest of the whole. This is neither desirable, nor even possible. But that social institution needs not despair of seeing men influenced by other and better motives. The true politician is bound to recollect that the perfection of mind consists in disinterestedness. He should regard it as the ultimate object of his exertions to induce men to estimate themselves at their just value, and neither to grant to themselves, nor claim from others, a higher consideration than they deserve. Above all, he should be careful not to add vigour to the selfish passions. He should gradually wean men from contemplating their own benefit in all that they do, and induce them to view with complacence the advantage that is to result to others. Great mischief, in this respect, has probably been done by those moralists who think only of stimulating men to good deeds by considerations of frigid prudence and mercenary self-interest, and never apply themselves to excite one generous and magnanimous sentiment of our natures. This has been too much the case with the teachers of religion, even those of them who are most eager in their hostility to religious enthusiasm.

The last perfection of the sentiment here vindicated consists in that state of mind which bids us rejoice as fully in the good that is done by others, as if it were done by ourselves. The man who shall have attained to this improvement will be actuated neither by interest nor ambition, the love of honor, nor the love of fame. He has a duty indeed obliging him to seek the good of the whole; but that good is his only object. If that good be effected by another hand, he feels no disappointment. All men are his fellow laborers, but he is the rival of no man. Like Pedaretus in ancient story, he is ready to exclaim: 'I also have endeavored to deserve;Chapter ut there are three hundred citizens in Sparta better than myself, and I rejoice.'