| Our approbation is implyed in the immediate pleasure they convey to us. |
| I have objected to the system, which establishes eternal rational measures of right and wrong, that it is impossible to shew, in the actions of reasonable creatures, any relations, which are not found in external objects; and therefore, if morality always attended these relations, it were possible for inanimate matter to become virtuous or vicious. |
| Now it may, in like manner, be objected to the present system, that if virtue and vice be determined by pleasure and pain, these qualities must, in every case, arise from the sensations; and consequently any object, whether animate or inanimate, rational or irrational, might become morally good or evil, provided it can excite a satisfaction or uneasiness. |
| But though this objection seems to be the very same, it has by no means the same force, in the one case as in the other. |
| For, first, tis evident, that under the term pleasure, we comprehend sensations, which are very different from each other, and which have only such a distant resemblance, as is requisite to make them be expressed by the same abstract term. |
| A good composition of music and a bottle of good wine equally produce pleasure; and what is more, their goodness is determined merely by the pleasure. |
| But shall we say upon that account, that the wine is harmonious, or the music of a good flavour? In like manner an inanimate object, and the character or sentiments of any person may, both of them, give satisfaction; but as the satisfaction is different, this keeps our sentiments concerning them from being confounded, and makes us ascribe virtue to the one, and not to the other. |
| Nor is every sentiment of pleasure or pain, which arises from characters and actions, of that peculiar kind, which makes us praise or condemn. |
| The good qualities of an enemy are hurtful to us; but may still command our esteem and respect. |
| It is only when a character is considered in general, without reference to our particular interest, that it causes such a feeling or sentiment, as denominates it morally good or evil. |
| It is true, those sentiments, from interest and morals, are apt to be confounded, and naturally run into one another. |
| It seldom happens, that we do not think an enemy vicious, and can distinguish betwixt his opposition to our interest and real villainy or baseness. |
| But this hinders not, but that the sentiments are, in themselves, distinct; and a man of temper and judgment may preserve himself from these illusions. |
| In like manner, though it is certain a musical voice is nothing but one that naturally gives a particular kind of pleasure; yet it is difficult for a man to be sensible, that the voice of an enemy is agreeable, or to allow it to be musical. |
| But a person of a fine ear, who has the command of himself, can separate these feelings, and give praise to what deserves it. |
| SECONDLY, We may call to remembrance the preceding system of the passions, in order to remark a still more considerable difference among our pains and pleasures. |
| Pride and humility, love and hatred are excited, when there is any thing presented to us, that both bears a relation to the object of the passion, and produces a separate sensation related to the sensation of the passion. |
| Now virtue and vice are attended with these circumstances. |
| They must necessarily be placed either in ourselves or others, and excite either pleasure or uneasiness; and therefore must give rise to one of these four passions; which clearly distinguishes them from the pleasure and pain arising from inanimate objects, that often bear no relation to us: And this is, perhaps, the most considerable effect that virtue and vice have upon the human mind. |
| It may now be asked in general, concerning this pain or pleasure, that distinguishes moral good and evil, FROM WHAT PRINCIPLES IS IT DERIVED, AND WHENCE DOES IT ARISE IN THE HUMAN MIND? To this I reply, first, that it is absurd to imagine, that in every particular instance, these sentiments are produced by an original quality and primary constitution. |
| For as the number of our duties is, in a manner, infinite, it is impossible that our original instincts should extend to each of them, and from our very first infancy impress on the human mind all that multitude of precepts, which are contained in the compleatest system of ethics. |