The Principles of Moral and Christian Philosophy. George Turnbull

this desire of power and rule checked by the love of society, by generous public affections, and by a sense of beauty in good affections and actions, it would indeed make every man naturally a tyrant; and produce all the horrible evils, which Hobbs says, must be the product of men’s natural disposition, till they resolve to live quietly, and make a voluntary league for the sake of safety and peace.⁶⁸ It is impossible to have a just idea of any whole by considering any part of it singly or abstractedly from all the other parts. But if we consider our disposition to seek after power, as it is joined in our frame with the other equally natural and strong dispositions in our nature which have been mentioned, we shall be led immediately to Cicero’s conclusion, That by these dispositions, as they are united together in our constitution, we are made to acquire prudence, to exercise benevolence, and to study order and beauty in our moral behaviour, and for fortitude and magnanimity. This natural greatness of mind, considered with regard to our equally natural appetite after knowledge, conduces to prompt us to seek after large and comprehensive views of nature; knowledge of the most enlarging, ennobling and exalting kind; such knowledge as will be most conducive to increase our power and dominion: It makes us delight in contemplating great objects; objects which wonderfully fill and delate the mind; objects which prove its force and put its grasp to the trial: hence the origine of the sublime in sentiments,<180> in discourse, and in actions, and of all the pleasure it gives, as Longinus has observed.⁶⁹ This natural greatness considered with respect to our love of society, serves to save it from degenerating into too tame and simple submissiveness for the sake of ease and quiet to every proud usurper of dominion: and it excites us to aim at power in order to do good, in order to spread happiness round us with a liberal hand. Our natural greatness of mind or desire of Power is indeed the source of ambition: but of what ambition is it naturally the source; as it is conjoined in our mind with benevolence but generous affection? Thus it tends to excite the great and God-like ambition of being able to do glorious and meritorious services to our fellow-creatures: it excites us to seek after inward liberty and independency. To no other ambition does it, or can it excite us as it is directed by the love of society, and the benevolent principle with which it is united in our frame, that it might co-operate with it. For it is that different springs or movements may work jointly that they are placed together in any piece of mechanism: and it must be so likewise in moral constitutions. Finally, this natural desire of power and rule, or independency, when it is considered together with the love of order, and regularity in affections, conduct and society, prompts us to pursue regularity and good order in all our behaviour, and to subdue all the passions which tend to introduce irregularity and disorder into our own breasts, inconsistency and irregularity into our own outward actions, and proportionable disorder and irregularity into society. All these instincts or dispositions therefore as they are contrived by nature to ballance one another, and to co-operate in our minds, make a very beautiful constitution, or a constitution adapted to very noble ends and purposes. If any of them be too strong or vehement, then is the ballance disturbed, and so far is our frame disordered: but that any one of them which is most indulged<181> should become stronger than the rest which are less so, is the effect of an excellent general law with regard to temper and habitude of mind already explained. It is just so in natural compositions or machines, in which some particular spring may acquire too much force in proportion to the rest, and the end of the whole, by various causes: and as it is in mechanism, so is it in moral nature. When all the springs and wheels are sound and right, and in a just ballance, then and then only all will go right. The happiness as well as the proper business of man as a rational agent, consists in exerting himself to understand his frame; and understanding it, to give due attention and diligence to keep all his moral springs and movements in their due and proportioned strength, as benevolence and his love of beauty and order direct, and as self-love itself requires for interest’s sake: virtue and happiness being the same, as has been proved.

      All our affections, not only the public ones, but even the private, respect society, and are formed with a view to it.

      Our affections, no doubt, one and all of them are often matter of uneasiness to ourselves, and sometimes occasion misery to others; it must be so when any one is indulged and nourished into a degree of strength above its proper tone; but the question is, which of them we could have wanted without greater loss and suffering in the whole. They are by nature ballanced one against another, as the antagonist muscles of the body, either of which separately would have occasioned distortion and irregular motion, yet jointly they form a machine most accurately subservient to the necessities, conveniencies, and happiness of the whole system.^a We have already observed whence the ultimate necessity arises of adding certain uneasy sensations to all our desires, from which they have the name of passions.^a And we have a power of<182> reason and reflexion by which we may discern what course of acting will naturally tend to procure us the most valuable sort of gratifications of all our desires, and prevent all intolerable or unnecessary pains, or provide some support under them. Nay we have wisdom sufficient to form right ideas of general laws and constitutions, so as to preserve large societies in peace and prosperity, and promote a general good amidst all the private interests. Now as to take away our passions and affections would be to deprive us of all the springs and motives, all the principles necessary to action, and to leave nothing to our reason to govern and guide; so, on the other hand, to rob us of our reason, would be to deprive us of a guiding principle, and to reduce us to the lowest condition of animals impelled and driven by instinct and appetites, without any foresight, without capacity of chusing, and consequently without all capacity of virtue or merit. As well therefore may one deny that we are made for walking erect, and not to grovel on the ground, as that we are made for society; since all our powers and affections are contrived for the good of our kind. Even those of the private sort are plainly so; for do they not then only work towards private good when they preserve that due proportion which the common good of mankind requires? and becoming too strong or too weak with regard to the general good of our kind, do they not likewise become disproportioned with regard to the private system and its well being? This is plain from the very principle of self-preservation, or the love of life, that becomes unable to answer its end in the private system, producing inability to save ones self when it is too strong; and when it is too weak, is the occasion of equal mischief to ourselves and others. For as the timorous and fearful cannot help themselves and others, so the rash and adventurous do not bring more hurt upon others<183> than upon themselves. Thus therefore the private affections are equally well adjusted to private and publick good. But if they should be said to belong merely to the selfish system, and to have no farther respect in their contrivance and tendency, there are however many other affections in our nature, which do not immediately pursue merely private good, but which in many cases lead us directly beyond ourselves, violently interesting us in the concerns and for the affairs of others in their adversity as well as prosperity, and conducing to make us regardless of ourselves, or at least to make us prefer the interest of our fellow creatures to our own private ease. What else are our compassion and friendly sense of sorrow, but the alarms and impulses of kind nature, watchful^a for the whole, to engage us in the interest of others, and to prompt us to fly to the relief of a suffering brother? What are the στοργη; i.e. natural affection to offspring, sympathy, friendship, the love of ones country; or, in one word, all our social feelings, which make up,^b or lay the foundation for so much of our happiness, but so many necessary ties by which we are linked together and make one system? By these each private agent, is originally and independently of his own choice, made subservient to the good of the whole. And in consequence of this mechanism of our nature, he who voluntarily continues in that rational union, cultivates it, and delights in employing his powers and talents for the general good of his kind, makes himself happy; and he who does not continue this natural union freely, but voluntarily endeavours<184> to break it and disunite himself from mankind, renders himself wretched; and yet he cannot totally burst the bonds of nature. His moral and public sense, his desire of honour and esteem, and the very necessities of his nature will continue to make him dependent on his kind, and oblige him to serve it whether he inclines to it or not.

      Society or variety of social happiness requires variety of talents and characters.

      The exigencies of our animal life require diversity.

      Moral happiness requires the same diversity.

      A