The Theory of Moral Sentiments (50 page)

I. In the system of Plato
^k
the soul is considered as something like a little state or republic, composed of three different faculties or orders.
²

The first is the judging faculty, the faculty which determines not only what are the proper means for attaining any end, but also what ends are fit to be pursued, and what degree of relative value we ought to put upon each. This faculty Plato called, as it is very properly called, reason, and considered it as what had a right to be the governing principle of the whole.
³
Under this appellation, it is evident, he comprehended not only that faculty by which we judge of truth and falsehood, but that by which we judge of the propriety or impropriety of desires and affections.

The different passions and appetites, the natural subjects of this ruling principle, but which are so apt to rebel against their master, he reduced to two different classes or orders. The first consisted of those passions, which are founded in pride and resentment, or in what the schoolmen called the irascible part of the soul; ambition, animosity, the love of honour, and the dread of shame, the desire of victory, superiority, and revenge; all those passions, in short, which are supposed either to rise from, or to denote what, by a metaphor in our language, we commonly call spirit or natural fire. The second consisted of those passions which are founded in the love of pleasure, or in what the schoolmen called the concupiscible part of the soul. It comprehended all the appetites of the body, the love of ease and security, and of all sensual gratifications.
⁴

It rarely happens that we break in upon that plan of conduct, which the governing principle prescribes, and which in all our cool hours we had laid down to ourselves as what was most proper for us to pursue, but when prompted by one or other of those two different sets of passions; either by ungovernable ambition and resentment, or by the importunate solicitations of present ease and pleasure. But though these two orders of passions are so apt to mislead us, they are still considered as necessary parts of human nature: the first having been given to defend us against injuries, to assert our rank and dignity in the world, to make us aim at what is noble and honourable, and to make us distinguish those who act in the same manner; the second, to provide for the support and necessities of the body.

In the strength, acuteness, and perfection of the governing principle was placed the essential virtue of prudence, which, according to Plato, consisted in a just and clear discernment, founded upon general and scientific ideas, of the ends which were proper to be pursued, and of the means which were proper for attaining them.
⁵

When the first set of passions, those of the irascible part of the soul, had that degree of strength and firmness which enabled them, under the direction of reason, to despise all dangers in the pursuit of what was honourable and noble; it constituted the virtue of fortitude and magnanimity. This order of passions, according to this system, was of a more generous and noble nature than the other. They were considered upon many occasions as the auxiliaries of reason, to check and restrain the inferior and brutal appetites. We are often angry at ourselves, it was observed, we often become the objects of our own resentment and indignation, when the love of pleasure prompts to do what we disapprove of; and the irascible part of our nature is in this manner called in to assist the rational against the concupiscible.
⁶

When all those three different parts of our nature were in perfect concord with one another, when neither the irascible nor concupiscible passions ever aimed at any gratification which reason did not approve of, and when reason never commanded any thing but what these of their own accord were willing to perform: this happy composure, this perfect and complete harmony of soul, constituted that virtue which in their language is expressed by a word which we commonly translate temperance, but which might more properly be translated good temper, or sobriety and moderation of mind.
⁷

Justice, the last and greatest of the four cardinal virtues, took place, according to this system, when each of those three faculties of the mind confined itself to its proper office, without attempting to encroach upon that of any other; when reason directed and passion obeyed, and when each passion performed its proper duty, and exerted itself towards its proper object, easily and without reluctance, and with that degree of force and energy, which was suitable to the value of what it pursued. In this consisted that complete virtue, that perfect propriety of conduct, which Plato, after some of the ancient Pythagoreans, denominated Justice.
⁸

The word, it is to be observed, which expresses justice in the Greek language, has several different meanings; and as the correspondent word in all other languages, so far as I know, has the same, there must be some natural affinity among those various significations. In one sense we are said to do justice to our neighbour when we abstain from doing him any positive harm, and do not directly hurt him, either in his person, or in his estate, or in his reputation. This is that justice which I have treated of above,
⁹
the observance of which may be extorted by force, and the violation of which exposes to punishment. In another sense we are said not to do justice to our neighbour unless we conceive for him all that love, respect, and esteem, which his character, his situation, and his connexion with ourselves, render suitable and proper for us to feel, and unless we act accordingly. It is in this sense that we are said to do injustice to a man of merit who is connected with us, though we abstain from hurting him in every respect, if we do not exert ourselves to serve him and to place him in that situation in which the impartial spectator would be pleased to see him. The first sense of the word coincides with what Aristotle and the Schoolmen call commutative justice, and with what Grotius calls the
justitia expletrix
, which consists in abstaining from what is another’s, and in doing voluntarily whatever we can with propriety be forced to do. The second sense of the word coincides with what some have called distributive justice,
^l
and with the
justitia attributrix
of Grotius, which consists in proper beneficence, in the becoming use of what is our own, and in the applying it to those purposes either of charity or generosity, to which it is most suitable, in our situation, that it should be applied.
¹⁰
In this sense justice comprehends all the social virtues. There is yet another sense in which the word justice is sometimes taken, still more extensive than either of the former, though very much akin to the last; and which runs too, so far as I know, through all languages. It is in this last sense that we are said to be unjust, when we do not seem to value any particular object with that degree of esteem, or to pursue it with that degree of ardour which to the impartial spectator it may appear to deserve or to be naturally fitted for exciting. Thus we are said to do injustice to a poem or a picture, when we do not admire them enough, and we are said to do them more than justice when we admire them too much. In the same manner we are said to do injustice to ourselves when we appear not to give sufficient attention to any particular object of self-interest. In this last sense, what is called justice means the same thing with exact and perfect propriety of conduct and behaviour, and comprehends in it, not only the offices of both commutative and distributive justice, but of every other virtue, of prudence, of fortitude, of temperance. It is in this last sense that Plato evidently understands what he calls justice, and which, therefore, according to him, comprehends in it the perfection of every sort of virtue.

Such is the account given by Plato of the nature of virtue, or of that temper of mind which is the proper object of praise and approbation. It consists, according to him, in that state of mind in which every faculty confines itself within its proper sphere without encroaching upon that of any other, and performs its proper office with that precise degree of strength and vigour which belongs to it.
¹¹
His account, it is evident, coincides in every respect with what we have said above concerning the propriety of conduct.

II. Virtue, according to Aristotle,
^m
consists in the habit of mediocrity according to right reason.
¹²
Every particular virtue, according to him, lies in a kind of middle between two opposite vices, of which the one offends from being too much, the other from being too little affected by a particular species of objects. Thus the virtue of fortitude or courage lies in the middle between the opposite vices of cowardice and of presumptuous rashness, of which the one offends from being too much, and the other from being too little affected by the objects of fear. Thus too the virtue of frugality lies in a middle between avarice and profusion, of which the one consists in an excess, the other in a defect of the proper attention to the objects of self-interest. Magnanimity, in the same manner, lies in a middle between the excess of arrogance and the defect of pusillanimity, of which the one consists in too extravagant, the other in too weak a sentiment of our own worth and dignity.
¹³
It is unnecessary to observe that this account of virtue corresponds too pretty exactly with what has been said above concerning the propriety and impropriety of conduct.

According to Aristotle,
ⁿ
indeed, virtue did not so much consist in those moderate and right affections, as in the habit of this moderation. In order to understand this, it is to be observed, that virtue may be considered either as the quality of an action, or as the quality of a person. Considered as the quality of an action, it consists, even according to Aristotle, in the reasonable moderation of the affection from which the action proceeds, whether this disposition be habitual to the person or not. Considered as the quality of a person, it consists in the habit of this reasonable moderation, in its having become the customary and usual disposition of the mind. Thus the action which proceeds from an occasional fit of generosity is undoubtedly a generous action, but the man who performs it, is not necessarily a generous person, because it may be the single action of the kind which he ever performed. The motive and disposition of heart, from which this action was performed, may have been quite just and proper: but as this happy mood seems to have been the effect rather of accidental humour than of any thing steady or permanent in the character, it can reflect no great honour on the performer. When we denominate a character generous or charitable, or virtuous in any respect, we mean to signify that the disposition expressed by each of those appellations is the usual and customary disposition of the person. But single actions of any kind, how proper and suitable soever, are of little consequence to show that this is the case.
¹⁴
If a single action was sufficient to stamp the character of any virtue upon the person who performed it, the most worthless of mankind might lay claim to all the virtues; since there is no man who has not, upon some occasions, acted with prudence, justice, temperance, and fortitude. But though single actions, how laudable soever, reflect very little praise upon the person who performs them, a single vicious action performed by one whose conduct is usually very regular, greatly diminishes and sometimes destroys altogether our opinion of his virtue. A single action of this kind sufficiently shows that his habits are not perfect, and that he is less to be depended upon, than, from the usual train of his behaviour, we might have been apt to imagine.

Aristotle too,
^o
when he made virtue to consist in practical habits, had it probably in his view to oppose the doctrine of Plato, who seems to have been of opinion that just sentiments and reasonable judgments concerning what was fit to be done or to be avoided, were alone sufficient to constitute the most perfect virtue.
¹⁵
Virtue, according to Plato, might be considered as a species of science, and no man, he thought, could see clearly and demonstratively what was right and what was wrong, and not act accordingly. Passion might make us act contrary to doubtful and uncertain opinions, not to plain and evident judgments. Aristotle, on the contrary, was of opinion, that no conviction of the understanding was capable of getting the better of inveterate habits, and that good morals arose not from knowledge but from action.

III. According to Zeno,
^p
16
the founder of the Stoical doctrine, every animal was by nature recommended to its own care, and was endowed with the principle of self-love, that it might endeavour to preserve, not only its existence, but all the different parts of its nature, in the best and most perfect state of which they were capable.
¹⁷

The self-love of man embraced, if I may say so, his body and all its different members, his mind and all its different faculties and powers, and desired the preservation and maintenance of them all in their best and most perfect condition. Whatever tended to support this state of existence was, therefore, by nature pointed out to him as fit to be chosen; and whatever tended to destroy it, as fit to be rejected. Thus health, strength, agility and ease of body as well as the external conveniencies which could promote these; wealth, power, honours, the respect and esteem of those we live with; were naturally pointed out to us as things eligible, and of which the possession was preferable to the want. On the other hand, sickness, infirmity, unwieldiness, pain of body, as well as all the external inconveniencies which tend to occasion or bring on any of them; poverty, the want of authority, the contempt or hatred of those we live with; were, in the same manner, pointed out to us as things to be shunned and avoided.
¹⁸
In each of those two opposite classes of objects, there were some which appeared to be more the objects either of choice or rejection, than others in the same class. Thus, in the first class, health appeared evidently preferable to strength, and strength to agility; reputation to power, and power to riches. And thus too, in the second class, sickness was more to be avoided than unwieldiness of body, ignominy than poverty, and poverty than the loss of power. Virtue and the propriety of conduct consisted in choosing and rejecting all different objects and circumstances according as they were by nature rendered more or less the objects of choice or rejection; in selecting always from among the several objects of choice presented to us, that which was most to be chosen, when we could not obtain them all; and in selecting too, out of the several objects of rejection offered to us, that which was least to be avoided, when it was not in our power to avoid them all. By choosing and rejecting with this just and accurate discernment, by thus bestowing upon every object the precise degree of attention it deserved, according to the place which it held in this natural scale of things, we maintained, according to the Stoics, that perfect rectitude of conduct which constituted the essence of virtue. This was what they called to live consistently, to live according to nature, and to obey those laws and directions which nature, or the Author of nature, had prescribed for our conduct.
¹⁹