Essays on the Principles of Morality and Natural Religion. Lord Kames (Henry Home)

by dividing the attention and affection, instead of promoting benevolent actions, would be an obstruction to them. The mind would be distracted by the multiplicity of objects that have an equal influence, so as to be eternally at a loss where to begin. But the human system is better adjusted than to admit of such disproportion betwixt ability and affection. The chief objects of a man’s love are his friends and relations. He reserves some share to bestow on his neighbours. His affection lessens gradually, in proportion to the distance of the object, till it vanish altogether. But were this the whole of human nature with regard to benevolence, man would be but an abject creature. By a very happy contrivance, objects which, because of their distance, have little or no influence, are gathered together in one general view, and made to have the very strongest effect; exceeding, in many instances, the most lively affection that is bestowed on a particular object. By this happy contrivance, the attention of the mind, and its affections are preserved entire, to be bestowed upon general objects, instead of being dissipated among an endless number of individuals. Nothing more ennobles human nature than this principle of action: nor is there any thing more wonderful, than that a general term which has no precise meaning, should be the foundation of a more intense affection than is bestowed, for the most part, upon particular objects, even the most attractive. When we talk of our country, our religion, our government, the ideas annexed to these general terms, are obscure and indistinct. General terms are extremely useful in language; serving, like mathematical signs, to communicate our thoughts in a summary way. But the use of them is not confined to language: they serve for a much nobler purpose, that of exciting us to generous and benevolent actions of the most exalted kind; not confined to individuals, but grasping whole societies, towns, countries, kingdoms, nay all mankind. By this curious mechanism, the defect of our nature is amply remedied. Distant objects, other ways invisible, are rendered conspicuous: accumulation makes them great; and greatness brings them near the eye: affection is preserved, to be bestowed entire, as upon a single object. And, to say all in one word, this system of benevolence, which is really founded on human nature and not the invention of man, is infinitely better contrived to advance the good and happiness of mankind, than any Utopian system that ever has been produced by the warmest imagination.

      Upon the opposite system of absolute selfishness, there is no occasion to lose a moment. It is evidently chimerical, because it has no foundation in human nature. It is not more certain that there exists the creature man, than that he hath principles of action directed entirely upon others; some to do good, and others to do mischief. Who can doubt of this, when friendship, compassion, gratitude, on the one hand; and on the other, malice and resentment, are considered? It hath indeed been observed, that we indulge such passions and affections merely for our own gratification. But no person can relish this observation, who is in any measure acquainted with human nature. The social affections are in fact the source of the deepest afflictions, as well as of the most exalted pleasures, as has been fully laid open in the foregoing essay. In a word, we are evidently formed by nature for society, and for indulging the social as well as the selfish passions; and therefore to contend, that we ought to regard ourselves only and to be influenced by no principles but what are selfish, is directly to fly in the face of nature, and to lay down a rule of conduct inconsistent with it.

      These systems being laid aside, as deviating from the nature of man, the way lies open to come at what are his true and genuine principles of action. The first thing that nature consults, is the preservation of her creatures. Hence the love of life is made the strongest of all instincts. Upon the same foundation, pain is in a greater degree the object of aversion, than pleasure is of desire. Pain warns us of what tends to our dissolution: pleasure is often sought after unwarily, and by means dangerous to health and life. Pain comes in as a monitor of our danger; and nature, consulting our preservation in the first place and our gratification in the second only, wisely gives pain more force to draw us back, than it gives pleasure to push us on.

      The second principle of action is self-love, or desire of our own happiness and good. This is a stronger principle than benevolence, or love bestowed upon others: wisely so ordered; because every man has more power, knowledge, and opportunity, to promote his own good than that of others. Thus individuals are mostly left to their own care. It is agreeable to the limited nature of such a creature as man, that it should be so; and, consequently, it is wisely ordered, that every man should have the strongest affection for himself.

      The foregoing principles having self for their object, come not properly under the present undertaking. They are barely mentioned, to illustrate, by opposition, the following principles, which regard others. Of this sort, the most universal is the love of justice, without which there can be no society.^v Veracity is another principle, no less universal. Fidelity, a third principle, is circumscribed within narrower bounds; for it cannot exist without a peculiar connection betwixt two persons, to found a reliance on the one side, which requires on the other a conduct corresponding to the reliance. Gratitude is a fourth principle, universally acknowledged. And benevolence possesses the last place, diversified by its objects, and exerting itself more vigorously or more faintly, in proportion to the distance of particular objects, and the grandeur of those that are general. This principle of action has one remarkable quality, that it operates with much greater force to relieve those in distress, than to promote positive good. In the case of distress, sympathy comes to it said; and, in that circumstance, it acquires the name of compassion.

      These several principles of action are ordered with admirable wisdom, to promote the general good in the best and most effectual manner. When we act on these principles, we act for the general good, even when it is not our immediate aim. The general good is an object too remote, to be the sole impulsive motive to action. It is better ordered, that in most instances individuals should have a limited aim, what they can readily accomplish. To every man is assigned his own task; and if every man do his duty, the general good will be promoted much more effectually, than if it were the aim in every single action.

      The above-mentioned principles of action belong to man as such, and constitute what may be called the common nature of man. Many other principles exert themselves upon particular objects in the instinctive manner, without the intervention of any sort of reasoning or reflection; appetite for food, animal love, &c. Other particular appetites, passions, and affections, such as ambition, avarice, envy, &c. constitute the peculiar nature of some individuals; being distributed in different proportions. It belongs to the science of ethics, to treat of these particular principles of action.

CHAPTER VI

       Justice and Injustice

      Justice is that moral virtue which guards the persons, the property, and the reputation of individuals, and gives authority to promises and covenants. And as it is made out above, that justice is one of those primary virtues which are enforced by the strongest natural laws, it would be unnecessary to say more upon the subject, were it not for a doctrine espoused by the author of a treatise upon human nature, that justice, so far from being one of the primary virtues, is not even a natural virtue, but established in society by a sort of tacit convention, founded upon a notion of public interest.³ The figure this author deservedly makes in the learned world, will not admit of his being passed over in silence. To people beside who live in society, it cannot but be agreeable to learn how solidly founded the principle of justice is, and how finely contrived to protect them from injury.

      Our author’s doctrine, as far as concerns that branch of justice by which property is secured, comes to this: That, in a state of nature, there can be no such thing as property; and that the idea of property arises, after justice is established by convention, securing every one in their possessions. In opposition to this singular doctrine, there is no difficulty to make out, that property is founded on a natural sense independent altogether of agreement or convention; and that violation of property is attended with remorse, and a perception of breach of duty. In prosecuting this subject, it will appear how admirably the springs of human nature are adapted one to another, and to external circumstances.

      The surface of this globe, which scarce yields spontaneously food for the wildest savages, is by labour and industry made so fruitful, as to supply man, not only with necessaries,