第90章

The former labours under one disadvantage more than direct falsehood. It is of little consequence, to the persons with whom I communicate, that I have a subterfuge by which I can, to my own mind, explain my deceit into a consistency with truth; while at the same time the study of such subterfuges is more adverse to courage and energy than a conduct which unblushingly avows the laxity of its principles. The second of the degrees enumerated, which merely proposes to itself the avoiding every active deception, seems to be measured less by the standard of magnanimity than of personal prudence.

If, as Rousseau has asserted, "the great duty of man be to do no injury to his neighbour," then this negative sincerity may be of considerable value: but, if it be the highest and most indispensable business of man to study and promote his neighbour's welfare, a virtue of this sort will contribute little to so honourable an undertaking. If sincerity be, as we have endeavoured to demonstrate, the most powerful engine of human improvement, a scheme for restraining it within so narrow limits cannot be entitled to considerable applause. Add to this, that it is impossible, in many cases, to suppress information without great mastery in the arts of ambiguity and evasion, and such a perfect command of countenance as shall prevent it from being an index to our real sentiments. Indeed the man who is frequently accustomed to seem ignorant of what he really knows, though he will escape the open disgrace of him who is detected in direct falsehood or ambiguous imposition, will yet be viewed by his neighbours with coldness and distrust, and esteemed an unfathomable and selfish character.

Hence it appears that the only species of sincerity which can in any degree prove satisfactory to the enlightened moralist and politician is that where the frankness is perfect, and every degree of reserve is discarded.

Nor is there any danger that such a character should degenerate into ruggedness and brutality. Sincerity, upon the principles on which it is here recommended, is practised from a consciousness of its utility, and from sentiments of philanthropy. It will communicate frankness to the voice, fervour to the gesture and kindness to the heart. Even in expostulation and censure, friendliness of intention and mildness of proceeding may be eminently conspicuous. There should be no mixture of disdain and superiority.

The interest of him who is corrected, not the triumph of the corrector, should be the principle of action. True sincerity will be attended with that equality which is the only sure foundation of love, and that love which gives the best finishing and lustre to a sentiment of equality.

There is an important enquiry which cannot fail to suggest itself in this place. "Universal sincerity has been shown to be pregnant with unspeakable advantages. The enlightened friend of the human species cannot fail anxiously to anticipate the time when each man shall speak truth with his neighbour.

But what conduct does it behove us to observe in the interval? Are we to practise an unreserved and uniform sincerity, while the world about us acts upon so different a plan? If sincerity should ever become characteristic of the community in which we live, our neighbour will then be prepared to hear the truth, and to make use of the communication in a way that shall be manly, generous and just. But, at present, we shall be liable to waken the resentment of some, and to subject to a trial beyond its strength the fortitude of others. By a direct and ill-timed truth we may not only incur the forfeiture of our worldly prospects, but of our usefulness, and sometimes of our lives."

Ascetic and puritanical systems of morality have accustomed their votaries to give a short answer to these difficulties, by directing us "to do our duty, without regard to consequences, and uninfluenced by a consideration of what may be the conduct of others." But these maxims will not pass unexamined with the man who considers morality as a subject of reasoning, and places its foundation in a principle of utility. "To do our duty without regard to consequences," is, upon this principle, a maxim completely absurd and self-contradictory. Morality is nothing else but a calculation of consequences, and an adoption of that mode of conduct which, upon the most comprehensive view, appears to be attended with a balance of general pleasure and happiness.

Nor will the other part of the precept above stated appear, upon examination, to be less erroneous. There are many instances in which the selection of the conduct I should pursue altogether depends upon a foresight of "what will be the conduct of others." To what purpose contribute my subscription to an object of public utility, a bridge, for example, or a canal, at a time when I certainly foreknow that the subscription will not be generally countenanced? Shall I go and complete such a portion of masonry upon the spot as, if all my neighbours would do the same, would effect the desired purpose, though I am convinced that no one beside myself will move a finger in the undertaking? There are various regulations respecting our habits of living, expenditure and attire which, if generally adopted, would probably be of the highest benefit, which yet, if acted upon by a single individual, might be productive of nothing but injury. I cannot pretend to launch a ship or repel an army by myself, though either of these might be things, absolutely considered, highly proper to be done.

The duty of sincerity is one of those general principles which reflection and experience have enjoined upon us as conducive to the happiness of mankind.