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union of heart to being in general, or to God, the being of beings, which appears in those virtues; and of which those virtues, when true, are the various expressions or effects. Benevolence to being in general, or to being simply considered, is entirely a distinct thing from uniformity in the midst of variety, and is a superior kind of beauty.
It is true, that benevolence to being in general will naturally incline to justice, or proportion in the exercises of it.He that loves being, simply considered, will naturally, other things being equal, love particular beings in a proportion compounded of the degree of being, and the degree of virtue, or benevolence to being, which they have. And that is to love beings in proportion to their dignity. For the dignity of any being consists in those two things. Respect to being, in this proportion, is the first and most general kind of justice: which will produce all the subordinate kinds. So that, after benevolence to being in general exists, the proportion which is observed in objects may be the cause of the proportion of benevo lence to those objects; but no proportion is the cause or ground of the existence of such a thing as benevolence to being.The tendency of objects to excite that degree of benevolence which is proportionable to the degree of being, &c. is the consequence of the existence of benevolence, and not the ground of it. Even as a tendency of bodies, one to another, by mutual attraction, in proportion to the quantity of matter, is the consequence of the being of such a thing as mutual attraction; and not attraction the effect of proportion.
By this it appears, that just affections and acts have a beauty in them, distinct from and superior to the uniformity and equality there is in them: for which he that has a truly virtuous temper, relishes and delights in them. And that is the expression and manifestation there is in them of benevolence to being in general. And besides this, there is the agreement of justice to the will and command of God; and also something in the tendency and consequences of justice, agreeable to general benevolence, as the glory of God, and the general good. Which tendency also makes it beautiful to a truly virtuous mind. So that the tendency of general benevolence to produce justice, also the tendency of justice to produce effects agreeable to general benevolence, both render justice pleasing to a virtuous mind. And it is on these accounts chiefly, that justice is grateful to a virtuous taste, or a truly benevolent heart. But though it be true, that the uniformity and proportion there is in justice is grateful to a benevolent heart, as this uniformity and proportion tends to the general good; yet that is no argument that there is no other beauty in it but its agreeing with benevolence. For so the external regularity and order of the natural world gratifies benevolence, as it is profitable, and tends to the general good; but that is no argument that
there is no other sort of beauty in external uniformity and proportion, but only its suiting benevolence, by tending to ine general good.
5. From all that has been observed concerning this secondary kind of beauty it appears, that the disposition which consists in a determination of mind to approve and be pleased with this beauty, considered simply and by itself, has nothing of the nature of true virtue, and is entirely a different thing from a truly virtuous taste. For it has been shewn, that this kind of beauty is entirely diverse from the beauty of true virtue, whether it takes place in material or immaterial things; and therefore it will follow, that a taste of this kind of beauty is entirely a different thing from a taste of true virtue. Who will affirm, that a disposition to approve of the harmony of good music, or the beauty of a square or equilateral triangle, is the same with true holiness, or a truly virtuous disposition of mind? It is a relish of uniformity and proportion that determines the mind to approve these things. And there is no need of any thing higher, or of any thing in any respect diverse, to determine the mind to approve and be pleased with equal uniformity and proportion among spiritual things which are equally discerned. It is virtuous to love true virtue, as that denotes an agreement of the heart with virtue. But it argues no virtue for the heart to be pleased with that which is entirely distinct from it.
Though it be true, that there is some analogy in it to spiritual and virtuous beauty-as far as material things can have analogy to things spiritual, of which they can have no more than a shadow-yet, as has been observed, men do not approve it because of any such analogy perceived. And not only reason but experience plainly shews, that men's approbation of this sort of beauty does not spring from any virtuous temper, and has no connection with virtue. For otherwise their delight in the beauty of squares, and cubes, and regular polygons, in the regularity of buildings, and the beautiful figures in a piece of embroidery, would increase in proportion to men's virtue; and would be raised to a great height in some eminently virtuous or holy men; but would be almost wholly lost in some others that are very vicious and lewd. It is evident in fact, that a relish of these things does not depend on general benevolence, or, any benevolence at all to any being whatsoever, any more than a man's loving the taste of honey, or his being pleased with the smell of a rose. A taste of this inferior beauty in things immaterial, is one thing which has been taken by some moralists, for a true virtuous principle, supposed to be implanted naturally in the hearts of all mankind.
Of Self-Love, and its various Influence, to cause Love to others, or the Contrary.
MANY assert that all love arises from self-love. In order to determine this point, it should be clearly determined what is meant by self-love. Self-love, I think, is generally defined "a man's love of his own happiness;" which is short, and may be thought very plain: but in reality is an ambiguous definition, as the expression his own, is equivocal, and liable to be taken in two very different senses. For a man's own happiness may either be taken universally, for all the happiness or pleasure of which the mind is in any regard the subject, or whatever is grateful and pleasing to men: or it may be taken for the pleasure a man takes in his own proper, private, and separate good. And so self-love may be taken two ways:
1. It may be taken for the same as his loving whatsoever is pleasing to him. Which comes only to this, that self-love is a man's liking, and being suited and pleased in that which he likes, and which pleases him; or, that it is a man's loving what he loves. For whatever a man loves, that thing is grateful and pleasing to him, whether that be his own peculiar happiness, or the happiness of others. And if this be all that they mean by self-love, no wonder they suppose that all love may be resolved into self-love. For it is undoubtedly true, that whatever a man loves, his love may be resolved into his loving what he loves.-If by self-love is meant nothing else but a man's loving what is grateful or pleasing to him, and being averse to what is disagreeable, this is calling that self-love, which is only a general capacity of loving or hating; or a capacity of being either pleased or displeased; which is the same thing as a man's having a faculty of will. For if nothing could be either pleasing or displeasing, agreeable or disagreeable to a man, then he could incline to nothing, and will nothing. But if he is capable of having inclination, will and choice, then what he inclines to and chooses, is grateful to him, whatever that be; whether it be his own private good, the good of his neighbours, or the glory of God. And so far as it is grateful or pleasing to him, so far it is a part of his pleasure, good, or happiness.
But if this be what is meant by self-love, there is an impropriety and absurdity even in the putting of the question, Whether all our love, or our love to each particular object of our love, does not arise from self-love? For that would be the same as to enquire, Whether the reason why our love is fixed
on such and such particular objects, is not, that we have a capacity of loving some things? This may be a general reason why men love or hate any thing at all; and therein differ from stones and trees, which love nothing and hate nothing. But it can never be a reason why men's love is placed on such and such objects. That a man in general loves and is pleased with happiness, or has a capacity of enjoying happiness, cannot be the reason why such and such things become his happiness: as for instance, why the good of his neighbour, or the happiness and glory of God, is grateful and pleasing to him, and so becomes a part of his happiness.
Or if what they mean who say that all love comes from self-love, be not that our loving such and such particular persons and things arises from our love to happiness in general, but from a love to our own happiness, which consists in these objects; so, the reason why we love benevolence to our friends or neighbours is because we love our happiness, consisting in their happiness, which we take pleasure in :still the notion is absurd. For here the effect is made the cause of that of which it is the effect: our happiness, consisting in the happiness of the person beloved, is made the cause of our love to that person. Whereas the truth plainly is, that our love to the person is the cause of our delighting, or being happy in his happiness. How comes our happiness to consist in the happiness of such as we love, but by our hearts being first united to them in affection, so that we as it were look on them as ourselves, and so on their happiness as our own? Men who have benevolence to others have pleasure when they see others' happiness, because seeing their happiness gratifies some inclination that was in their hearts before. They before inclined to their happiness; which was by benevolence or goodwill; and therefore, when they see their happiness, their inclination is suited, and they are pleased. But the being of inclinations and appetites is prior to any pleasure in gratifying these appetites.
2. Self-love, as the phrase is used in common speech, most commonly signifies a man's regard to his confined private self, or love to himself with respect to his private in
By private interest I mean that which most immediately consists in those pleasures, or pains, that are personal. For there is a comfort, and a grief, that some have in others' pleasures or pains; which are in others originally, but are derived to them, or in some measure become theirs, by virtue of a benevolent union of heart with others. And there are other pleasures and pains that are originally our own, and not what we have by such a participation with others. Which consist in perceptions agreeable or contrary to certain personal in
clinations implanted in our nature; such as the sensitive appetites and aversions. Such also is the disposition or the determination of the mind to be pleased with external beauty, and with all inferior, secondary beauty, consisting in uniformity, proportion, &c. whether in things external or internal, and to dislike the contrary deformity. Such also is the natural disposition in men to be pleased in a perception of their being the objects of the honour and love of others, and displeased with others' hatred and contempt. For pleasures and uneasiness of this kind are doubtless as much owing to an immediate determination of the mind by a fixed law of our nature, as any of the pleasures or pains of external sense. And these pleasures are properly of the private and personal kind; being not by any participation of the happiness or sorrow of others, through benevolence. It is evidently mere self-love that appears in this disposition. It is easy to see that a man's love to himself will make him love love to himself, and hate hatred to himself. And as God has constituted our nature, self-love is exercised in no one disposition more than in this. Men probably are capable of much more pleasure and pain through this determination of the mind, than by any other personal inclination or aversion whatsoever. Though perhaps we do not so very often see instances of extreme suffering by this means as by some others, yet we often see evidences of men's dreading the contempt of others more than death; and by such instances may conceive something what men would suffer if universally hated and despised; and may reasonably infer something of the greatness of the misery that would arise under a sense of universal abhorrence, in a great view of intelligent being in general, or in a clear view of the Diety, as incomprehensibly and immensely great, so that all other beings are as nothing and vanity-together with a sense of his immediate continual presence, and an infinite concern with him and dependence upon him-and living constantly in the midst of most clear and strong evidences and manifestations of his hatred and contempt. These things may be sufficient to explain what I mean by private interest; in regard to which self-love, most properly so called, is immediately exercised.
And here I would observe, that if we take self-love in this sense, so love to some others may truly be the effect of self-love; i. e. according to the common method and order which is maintained in the laws of nature. For no created thing has power to produce an effect any otherwise than by virtue of the laws of nature. Thus that a man should love those who are of his party, and who are warmly engaged on his side, and promote his interest, is the natural consequence of a private self-love. Indeed there is no metaphysical neces