Butler's a.n.a.lysis of the human feelings is thus: I.--Benevolence and Self-love. II.--The particular Appet.i.tes, Pa.s.sions, and Affections, operating in the same direction as Benevolence and Self-love, but without intending it. III.--Conscience, of which the same is to be said.

His reply to the objection,--against our being made for Benevolence,--founded on our mischievous propensities, is, that in the same way there are tendencies mischievous to ourselves, and yet no one denies us the possession of self-love. He remarks farther that these evil tendencies are the abuse of such as are right; ungovernable pa.s.sion, reckless pursuit of our own good, and not pure malevolence, are the causes of injustice and the other vices.

In short, we are made for pursuing both our own good and the good of others; but present gratifications and pa.s.sing inclinations interfere alike with both objects.

Sermons II., III., are meant to establish, from our moral nature, the Supremacy of Conscience.

Our moral duties may be deduced from the scheme of our nature, which shows the design of the Deity. There may be some difficulties attending the deduction, owing to the want of uniformity in the human const.i.tution. Still, the broad feelings of the mind, and the purpose of them, can no more be mistaken than the existence and the purpose of the eyes. It can be made quite apparent that the single principle called conscience is intended to rule all the rest.

But, as Conscience is only one part of our nature, there being two other parts, namely, (1) Benevolence and Self-love, and (2) the particular Appet.i.tes and Pa.s.sions, why are they not all equally natural, and all equally to be followed?

This leads to an inquiry into the meanings of the word Nature.

First, Nature may mean any prompting whatever; anger and affection are equally natural, as being equally part of us.

Secondly, it may mean our strongest pa.s.sion, what most frequently prevails with us and shows our individual characters. In this sense, vice may be natural.

But, thirdly, we may reclaim against those two meanings, and that on the authority both of the Apostle Paul and of the ancient sages, and declare that the proper meaning of following nature is following Conscience, or that superior principle in every man which bears testimony to its own supremacy. It is by this faculty, natural to a man, that he is a moral agent, a law to himself.

Men may act according to their strongest principle, and yet violate their nature, as when a man, urged by present gratification, incurs certain ruin. The violation of nature, in this instance, may be expressed as _disproportion_.

There is thus a difference in _kind_ between pa.s.sions; self-love is superior to temporary appet.i.te.

Pa.s.sion or Appet.i.te means a tendency towards certain objects with no regard to any other objects. Reflection or Conscience steps in to protect the interests that these would lead us to sacrifice. Surely, therefore, this would be enough to const.i.tute superiority. Any other pa.s.sion taking the lead is a case of usurpation.

We can hardly form a notion of Conscience without this idea of superiority. Had it might, as it has right, it would govern the world.

Were there no such supremacy, all actions would be on an equal footing.

Impiety, profaneness, and blasphemy would be as suitable as reverence; parricide would justify itself by the right of the strongest.

Hence human nature is made up of a number of propensities in union with this ruling principle; and as, in civil government, the const.i.tution is infringed by strength prevailing over authority, so the nature of man is violated when the lower faculties triumph over conscience. Man has a rule of right within, if he will honestly attend to it. Out of this arrangement, also, springs Obligation; the law of conscience is the law of our nature. It carries its authority with it; it is the guide a.s.signed by the Author of our nature.

He then replies to the question, 'Why should we be concerned about anything out of or beyond ourselves?' Supposing we do possess in our nature a regard to the well-being of others, why may we not set that aside as being in our way to our own good.

The answer is, We cannot obtain our own good without having regard to others, and undergoing the restraints prescribed by morality. There is seldom any inconsistency between our duty and our interest. Self-love, in the present world, coincides with virtue. If there are any exceptions, all will be set right in the final distribution of things.

Conscience and self-love, if we understand our true happiness, always lead us the same way.

Such is a brief outline of the celebrated 'Three Sermons on Human Nature.' The radical defect of the whole scheme lies in its Psychological basis. Because we have, as mature human beings, in civilized society, a principle of action called Conscience, which we recognize as distinct from Self-love and Benevolence, as well as from the Appet.i.tes and Pa.s.sions, Butler would make us believe that this is, from the first, a distinct principle of our nature. The proper reply is to a.n.a.lyze Conscience; showing at the same time, from its very great discrepancies in different minds, that it is a growth, or product, corresponding to the education and the circ.u.mstances of each, although of course involving the common elements of the mind.

In his Sermons on Compa.s.sion (V., VI.), he treats this as one of the Affections in his second group of the Feelings (Appet.i.tes, Pa.s.sions, and Affections); vindicates its existence against Hobbes, who treated it as an indirect mode of self-regard; and shows its importance in human life, as an adjunct to Rational Benevolence and Conscience.

In discussing Benevolence (Sermon XII.) Butler's object is to show that it is not ultimately at variance with Self-love. In the introductory observations, he adverts to the historical fact, that vice and folly take different turns in different ages, and that the peculiarity of his own age is 'to profess a contracted spirit, and greater regards to self-interest' than formerly. He accommodates his preaching of virtue to this characteristic of his time, and promises that _there shall be all possible concessions made to the favourite pa.s.sion_.

His mode of arguing is still the same as in the sermons on Human Nature. Self-love does not comprehend our whole being; it is only one principle among many. It is characterized by a _subjective_ end, the _feeling_ of happiness; but we have other ends of the objective kind, the ends of our appet.i.tes, pa.s.sions, and affections--food, injury to another, good to another, &c. The total happiness of our being includes all our ends. Self-love attends only to one interest, and if we are too engrossed with that, we may sacrifice other interests, and narrow the sphere of our happiness. A certain disengagement of mind is necessary to enjoyment, and the intensity of pursuit interferes with this. [This is a true remark, but misapplied; external pursuit may be so intense as nearly to do away with subjective consciousness, and therefore with pleasure; but this applies more to _objective_ ends,--wealth, the interest of others--than to self-love, which is in its nature subjective.]

Now, what applies to the Appet.i.tes and Affections applies to Benevolence; it is a distinct motive or urgency, and should have its scope like every other propensity, in order to happiness.

Such is his reasoning, grounded on his peculiar Psychology. He then adduces the ordinary arguments to show, that seeking the good of others is a positive gratification in itself, and fraught with pleasure in its consequences.

In summary, Butler's views stand thus:--

I.--His Standard of Right and Wrong is the subjective Faculty, called by him Reflection, or Conscience. He a.s.sumes such an amount of uniformity in human beings, in regard to this Faculty, as to settle all questions that arise.

II.--His Psychological scheme is the threefold division of the mind already brought out; Conscience being one division, and a distinct and primitive element of our const.i.tution.

He has no Psychology of the Will; nor does he anywhere inquire into the problem of Liberty and Necessity.

He maintains the existence of Disinterested Benevolence, by saying that Disinterested action, as opposed to direct self-regard, is a much wider fact of our mental system, than the regard to the welfare of others. We have seen that this is a mere stroke of ingenuity, and owes its plausible appearance to his making our a.s.sociated ends the primary ends of our being.

III.--With regard to the Summum Bonum, or the theory of Happiness, he holds that men cannot be happy by the pursuit of mere self; but must give way to their benevolent impulses as well, all under the guidance of conscience. In short, virtue is happiness, even in this world; and, if there be any exception to the rule, it will be rectified in another world. This is in fact the Platonic view. Men are not to pursue happiness; that would be to fall into the narrow rut of self-love, and would be a failure; they are to pursue virtue, including the good of others, and the greatest happiness will ensue to each.

It is a remarkable indication of the spirit of Butler's age, or of his estimate of it, that he would never venture to require of any one a single act of uncompensated self-sacrifice.

IV.--The substance of the Moral Code of Butler is in no respect peculiar to him. He gives no cla.s.sification of our duties. His means and inducements to virtue have just been remarked upon.

V.--The relationship of Ethics to Politics and to Theology needs no remark.

FRANCIS HUTCHESON. [1694-1747.]

Hutcheson's views are to be found in his 'Inquiry into the Ideas of Beauty and Virtue,' his 'Treatise on the Pa.s.sions,' and his posthumous work, 'A System of Moral Philosophy.' The last-mentioned, as the completest exposition of his Ethics, Speculative and Practical, is followed here.

There are three books; the first treating of Human Nature and Happiness; the second, of Laws of Nature and Duties, previous to Civil Government and other advent.i.tious states; the third, of Civil Polity.

In Book I., Chap. I., Hutcheson states that the aim of Moral Philosophy is to point out the course of action that will best promote the highest happiness and perfection of men, by the light of human nature and to the exclusion of revelation; thus to indicate the rules of conduct that make up the Law of Nature. Happiness, the end of this art, being the state of the mind arising from its several grateful perceptions or modifications, the natural course of the inquiry is to consider the various human powers, perceptions, and actions, and then to compare them so as to find what really const.i.tutes happiness, and how it may be attained. The principles that first display themselves in childhood are the external senses, with some small powers of spontaneous motion, introducing to the mind perceptions of pleasure and pain, which becoming forthwith the object of desire and aversion, are our first notions of natural good and evil. Next to Ideas of Sensation, we acquire Concomitant ideas of Sensation from two or more senses together--number, extension, &c. Ideas of consciousness or reflection, which is another natural power of perception, complete the list of the materials of knowledge; to which, when the powers of judging and reasoning are added, all the main acts of the understanding are given.

There are still, however, some finer perceptions, that may be left over until the will is disposed of.

Under the head of Will, he notes first the facts of Desire and Aversion, being new motions of the soul, distinct from, though arising out of, sensations, perceptions, and judgments. To these it is common to add Joy and Sorrow, arising in connexion with desire, though they partake more of sensations than of volitions. Acts of the will are _selfish_ or _benevolent_, according as one's own good, or (as often really in fact happens) the good of others is pursued. Two _calm_ natural determinations of the will are to be conceded; the one an invariable constant impulse towards one's own highest perfection and happiness; the other towards the universal happiness of others, when the whole system of beings is regarded without prejudice, and in the absence of the notion that their happiness interferes with our own.

There are also _turbulent_ pa.s.sions and appet.i.tes, whose end is their simple gratification; whereupon the violence and uneasiness cease. Some are selfish--hunger, l.u.s.t, power, fame; some benevolent--pity, grat.i.tude, parental affection, &c.; others may be of either kind--anger, envy, &c. In none of them is there any reference in the mind to the greatest happiness of self or others; and that they stand so often in real opposition to the calm motions, is sufficient proof of their distinct character, _e.g._, the opposition of l.u.s.t and calm regard for one's highest interest.

In Chapter II., he takes up some finer powers of perception, and some other natural determinations of the will. Bound up with seeing and hearing are certain other powers of perception or senses--Beauty, Imitation, Harmony, Design, summed up by Addison under the name of Imagination, and all natural sources of pleasure. The two grateful perceptions of Novelty and Grandeur may be added to the list of natural determinations or senses of pleasure. To attempt to reduce the natural sense of Beauty to the discernment of real or apparent usefulness is hopeless. The next sense of the soul noted is the Sympathetic, in its two Phases of Pity or Compa.s.sion and Congratulation. This is fellow-feeling on apprehending the state of others, and p.r.o.neness to relieve, without any thought of our own advantage, as seen in children.

Pity is stronger than congratulation, because, whether for ourselves or others, the desire to repel evil is stronger than to pursue good.

Sympathy extends to all the affections and pa.s.sions; it greatly subserves the grand determination of the soul towards universal happiness.

Other finer senses have actions of men for their objects, there being a general determination of the soul to exercise all its active powers,--a universal impulse to action, bodily and intellectual. In all such action there is real pleasure, but the grand source of human happiness is the power of perceiving the _moral_ notions of actions and characters. This, the _Moral Sense_, falls to be fully discussed later.

Distinct from our moral sense is the _Sense of Honour or Shame_, when we are praised or condemned by others. The _Sense of Decency or Dignity_, when the mind perceives excellence of bodily and mental powers in ourselves or others, is also natural, and distinct from the moral sense. Some would allow a natural Sense of the Ridiculous in objects or events. There follow some remarks on the tendency to a.s.sociate perceptions. In addition also to the natural propensity towards action, there is a tendency in repeated action to become Habit, whereby our powers are greatly increased. Habit and Customs can raise, however, no new ideas beyond the sentiments naturally excited by the original actions.

_s.e.xual_ desire, wisely postponed by nature beyond the earliest years, does not, in man, end in mere sensual pleasure, but involves a natural liking of beauty as an indication of temper and manners, whereupon grow up esteem and love. Mankind have a universal desire of _offspring_, and love for their young; also an affection, though weaker, for all blood-relations. They have, further, a natural impulse to _society_ with their fellows, as an immediate principle, and are not driven to a.s.sociate only by indigence. All the other principles already mentioned, having little or no exercise in solitude, would bring them together, even without family ties. Patriotism and love of country are acquired in the midst of social order.

_Natural Religion_ inevitably springs up in the best minds at sight of the benevolent order of the world, and is soon diffused among all. The principles now enumerated will be found, though in varying proportions, among all men not plainly monstrous by accident, &c.

Chapter III. treats of the Ultimate Determinations of the Will and Benevolent Affections. The question now is to find some order and subordination among the powers that have been cited, and to discover the ultimate ends of action, about which there is no reasoning. He notices various systems that make calm self-love the one leading principle of action, and specially the system that, allowing the existence of particular disinterested affections, puts the self-satisfaction felt in yielding to the generous sentiments above all other kinds of enjoyments. But, he asks, is there not also a _calm determination_ towards the good of others, without reference to private interest of any kind? In the case of particular desires, which all necessarily involve an uneasy sensation until they are gratified, it is no proof of their being selfish that their gratification gives the joy of success and stops uneasiness. On the other hand, to desire the welfare of others in the interest of ourselves is not benevolence nor virtue. What we have to seek are benevolent affections terminating ultimately in the good of others, and const.i.tuted by nature (either alone, or mayhap corroborated by some views of interest) 'the immediate cause of moral approbation.' Now, anything to be had from men could not raise within us such affections, or make us careful about anything beyond external deportment. Nor could rewards from G.o.d, or the wish for self-approbation, create such affections, although, on the supposition of their existence, these may well help to foster them. It is benevolent _dispositions_ that we morally approve; but dispositions are not to be raised by will. Moreover, they are often found where there has been least thought of cultivating them; and, sometimes, in the form of parental affection, grat.i.tude, &c., they are followed so little for the sake of honour and reward, that though their absence is condemned, they are themselves hardly accounted virtuous at all. He then rebuts the idea that generous affections are selfish, because by _sympathy_ we make the pleasures and pains of others our own. Sympathy is a real fact, but has regard only to the distress or suffering beheld or imagined in others, whereas generous affection is varied toward different characters. Sympathy can never explain the immediate ardour of our good-will towards the morally excellent character, or the eagerness of a dying man for the prosperity of his children and friends. Having thus accepted the existence of purely disinterested affections, and divided them as before into calm and turbulent, he puts the question, Whether is the selfish or benevolent principle to yield in case of opposition? And although it appears that, as a fact, the universal happiness is preferred to the individual in the order of the world by the Deity, this is nothing, unless by some determination of the soul we are made to comply with the Divine intentions. If by the desire of reward, it is selfishness still; if by the desire, following upon the sight, of moral excellence, then there must necessarily exist as its object some determination of the will involving supreme moral excellence, otherwise there will be no way of deciding between particular affections. This leads on to the consideration of the Moral Faculty.

But, in the beginning of Chapter IV., he first rejects one by one these various accounts of the reason of our approbation of moral conduct:--pleasure by sympathy; pleasure through the moral sense; notion of advantage to the agent, or to the approver, and this direct or imagined; tendency to procure honour; conformity to law, to truth, fitness, congruity, &c.; also education, a.s.sociation, &c. He then a.s.serts a natural and immediate determination in man to approve certain affections and actions consequent on them; or a natural sense of immediate excellence in them, not referred to any other quality perceivable by our other senses, or by reasoning. It is a sense not dependent on bodily organs, but a settled determination of the soul. It is a sense, in like manner as, with every one of our powers--voice, designing, motion, reasoning, there is bound up a taste, sense, or relish, discerning and recommending their proper exercise; but superior to all these, because the power of moral action is superior. It can be trained like any other sense--hearing, harmony, &c.--so as to be brought to approve finer objects, for instance the general happiness rather than mere motions of pity. That it is meant to control and regulate all the other powers is matter of immediate consciousness; we must ever prefer moral good to the good apprehended by the other perceptive powers. For while every other good is lessened by the sacrifices made to gain it, moral good is thereby increased and relished the more. The _objects_ of moral approbation are primarily affections of the will, but, all experience shows, only such as tend to the happiness of others, and the moral perfection of the mind possessing them. There are, however, many degrees of approbation; and, when we put aside qualities that approve themselves merely to the sense of decency or dignity, and also the calm desire of private good, which is indifferent, being neither virtuous nor vicious, the gradation of qualities morally approved may be given thus: (1) Dignified abilities (pursuit of sciences, &c.), showing a taste above sensuality and selfishness. (2) Qualities immediately connected with virtuous affections--candour, veracity, fort.i.tude, sense of honour. (3) The kind affections themselves, and the more as they are fixed rather than pa.s.sionate, and extensive rather than narrow; highest of all in the form of universal good-will to all. (4) The disposition to desire and love moral excellence, whether observed in ourselves or others--in short, true piety towards G.o.d. He goes on to give a similar scale of moral turpitude. Again, putting aside the indifferent qualities, and also those that merely make people despicable and prove them insensible, he cites--(1) the gratification of a narrow kind of affection when the public good might have been served. (2) Acts detrimental to the public, done under fear of personal ill, or great temptation. (3) Sudden angry pa.s.sions (especially when grown into habits) causing injury. (4) Injury caused by selfish and sensual pa.s.sions. (5) Deliberate injury springing from calm selfishness. (6) Impiety towards the Deity, as known to be good. The worst conceivable disposition, a fixed, unprovoked original malice is hardly found among men. In the end of the chapter, he re-a.s.serts the supremacy of the moral faculty, and of the principle of pure benevolence that it involves. The inconsistency of the principles of self-love and benevolence when it arises, is reduced in favour of the second by the intervention of the moral sense, which does not hold out future rewards and pleasures of self-approbation, but decides for the generous part by 'an immediate undefinable perception.' So at least, if human nature were properly cultivated, although it is true that in common life men are wont to follow their particular affections, generous and selfish, without thought of extensive benevolence or calm self-love; and it is found necessary to counterbalance the advantage that the selfish principles gain in early life, by propping up the moral faculty with considerations of the surest mode of attaining the highest private happiness, and with views of the moral administration of the world by the Deity.

But before pa.s.sing to these subjects, he devotes Chapter V. to the confirmation of the doctrine of the Moral Sense, and first from the Sense of Honour. This, the grateful sensation when we are morally approved and praised, with the reverse when we are censured, he argues in his usual manner, involves no thought of private interest. However the facts may stand, it is always under the impression of actions being moral or immoral, that the sense of honour works. In defence of the doctrine of a moral sense, against the argument from the varying morality of different nations, he says it would only prove the sense not uniform, as the palate is not uniform in all men. But the moral sense is really more uniform. For, in every nation, it is the benevolent actions and affections that are approved, and wherever there is an error of fact, it is the reason, not the moral sense, that is at fault. There are no cases of nations where moral approval is restricted to the pursuit of private interest. The chief causes of variety of moral approbation are three: (1) Different notions of happiness and the means of promoting it, whereby much that is peculiar in national customs, &c., is explained, without reflecting upon the moral sense.

(2) The larger or more confined field on which men consider the tendencies of their actions--sect, party, country, &c. (3) Different opinions about the divine commands, which are allowed to over-ride the moral sense. The moral sense does not imply innate complex ideas of the several actions and their tendencies, which must be discovered by observation and reasoning; it is concerned only about inward affections and dispositions, of which the effects may be very various. In closing this part of his subject, he considers that all that is needed for the formation of morals, has been given, because from the moral faculty and benevolent affection all the special laws of nature can be deduced. But because the moral faculty and benevolence have difficulty in making way against the selfish principles so early rooted in man, it is needful to strengthen these foundations of morality by the consideration of the nature of the highest happiness.

With Chapter VI. accordingly he enters on the discussion of Happiness, forming the second half of his first book. The supreme happiness of any being is the full enjoyment of all the gratifications its nature desires or is capable of; but, in case of their being inconsistent, the constant gratification of the higher, intenser, and more durable pleasures is to be preferred.