Essays on the Principles of Morality and Natural Religion. Lord Kames (Henry Home)
suffering with our friend, value ourselves the more for that suffering, and are ready to undergo chearfully the like distress upon the like occasion. Self-love gives no opposition.
When we examine those particular passions, which, though painful, are yet accompanied with no aversion; we find they are all of the social kind, arising from that eminent principle of sympathy, which is the cement of human society. The social passions are accompanied with appetite for indulgence when they give us pain, no less than when they give us pleasure. We submit willingly to such painful passions, and reckon it no hardship to suffer under them. In being thus constituted, we have the consciousness of regularity and order, and that it is right and meet we should suffer after this manner. Thus the moral affections, even such of them as produce pain, are none of them attended with any degree of aversion, not even in reflecting upon the distress they often bring us under. Sympathy in particular attaches us to an object in distress so powerfully as even to overbalance self-love, which would make us fly from it. Sympathy accordingly, though a painful passion, is attractive; and in affording relief, the gratification of the passion is not a little pleasant. And this observation tends to set the moral affections in a very distinguished point of view, in opposition to those that are either malevolent, or selfish.
Many and various are the springs of action in human nature, and not one more admirable than what is now unfolded. Sympathy is an illustrious principle, which connects persons in society by ties stronger than those of blood. Yet compassion, the child of sympathy, is a painful emotion; and were it accompanied with any degree of aversion, even in reflecting upon the distress it occasioned, that aversion would by degrees blunt the passion, and at length cure us of what we would be apt to reckon a weakness or disease. But the Author of our nature hath not left his work imperfect. He has given us this noble principle entire, without a counterbalance, so as to have a vigorous and universal operation. Far from having any aversion to pain occasioned by the social principle, we reflect upon such pain with satisfaction, and are willing to submit to it upon all occasions with chearfulness and heart-liking, just as much as if it were a real pleasure. And, thus, tragedy is allowed to seize the mind with all the different charms which arise from the exercise of the social passions, without the least obstacle from self-love.
Had the principle of sympathy occurred to our author, he would have found it sufficient to explain our voluntarily partaking with others in their distress, without having need of so imperfect a cause as aversion to in action. Without entering deep into philosophy, he might have had hints in abundance from common life to explain it. In every corner, persons are to be met with of such a sympathising temper, as to chuse to spend their lives with the diseased and distressed. They partake with them in the irafflictions, enter heartily into their concerns, and sigh and groan with them. These pass their lives in sadness and despondency, without having any other satisfaction than what arises upon the reflection of having done their duty.
And if this account of the matter be just, we may be assured, that those who are the most compassionate in their temper, will be the fondest of tragedy, which affords them a large field for indulging the passion. Admirable indeed are the effects brought about by this means: for passions, as they gather strength by indulgence, so they decay by want of exercise. Persons in prosperity, unacquainted with distress and misery, are apt to grow hard-hearted. Tragedy is an admirable resource in such a case. It serves to humanize the temper, by supplying feigned objects of pity, which have nearly the same effect to exercise the passion that real objects have. And thus, we are carried by a natural impulse to deal deep in affliction, occasioned by representations of feigned misfortunes; and the passion of pity alone would throng such representations, were there nothing else to attract the mind, or to afford satisfaction.
It is owing to curiosity, that public executions are so much frequented. Sensible people endeavour to correct an appetite, the indulging of which produces pain; and upon reflection is attended with no degree of self-approbation. Hence it is, that such spectacles are the entertainment of the vulgar chiefly, who allow themselves blindly to be led by curiosity with little attention whether it will contribute to their good or not.
With respect to prize-fighting and gladiatorian shews, nothing animates and inspires us more than examples of courage and bravery. We catch the spirit of the actor, and turn bold and intrepid as he appears to be. On the other hand, we enter into the distresses of the vanquished, and have a sympathy for them in proportion to the gallantry of their behaviour. No wonder then that such shews are frequented by persons of the best taste. We are led by the same principle that makes us fond of perusing the lives of heroes and of conquerors. And it may be observed by the bye, that such spectacles have an admirable good effect in training up the youth to boldness and resolution. In this therefore I see not that foreigners have reason to condemnthe English taste. Spectacles of this sort deserveen couragement from the state, and to be made an object of public police.
As for gaming, I cannot bring myself to think that there is any pleasure in having the mind kept in suspense, and as it were upon the rack, which must be the case of those who venture their money at games of hazard. Inaction and idleness are not by far so hard to bear. I am satisfied that the love of money is at the bottom. Nor is it a solid objection, That people will neglect games of skill and address, to venture their money at hazard; for this may be owing to indolence, diffidence, or impatience. There is indeed a curious speculation with regard to this article of gaming, that pleasure and pain attend good and bad success at play, independent of the money lost or win. It is plain, that good luck raises the spirits, as bad luck depresses them, without regard to consequences: and to that is owing our concern at game, when we play for trifles. To what principle in our nature that concern is owing, I leave to be investigated by others, as it is not necessarily connected with the subject of the present Essay.
I lay hold of the present edition to investigate the point left open in the former. This earth produces little for the use of man but what requires the preparation both of art and industry; and man, by nature artful and industrious, is well fitted for his situation. Were every thing furnished to his hand without thought or labour, he would sink below the lowest of the brute creation. I say, below, because the lowest creature perfect in its kind, is superior to a creature of whatever kind that is corrupted. Self-love moves us to labour for ourselves; benevolence to labour for others. And emulation is added to enforce these principles. Emulation is visible even in children, striving for victory without knowing what moves them. Instriving for fame, power, riches, emulation makes a splendid figure: it operates vigorously in works of skill, nor does it lye dormant in competitions that depend mostly or intirely on chance, such as playing with cards or dice. It is true, that the pleasure of victory without a view to gain, is extremely faint; and it pains me to observe that the desperate risks voluntarily submitted to in games of chance, are mostly, if not intirely instigated by avarice.
Foundation and Principles of Moralityi
Superficial knowledge produces the boldest adventurers, because it gives no check to the imagination when fired by a new thought. Shallow writers lay down plans, contrive models, and are hurried on to execution by the pleasure of novelty, without considering whether, after all, there be any solid foundation to support the spacious edifice. It redounds not a little to the honour of some late inquirers after truth, that, subduing this bent of nature, they have submitted to the slow and more painful method of experiment; a method that has been applied to natural philosophy with great success. The accurate Locke, in the science of logics, has pursued the same method, and has been followed by several ingenious writers. The mistress-science alone is neglected; and it seems hard that less deference should be paid to her than to her hand-maids. Every author gives a system of morals, as if it were his privilege to