If, again, we examine the undoubted diversities that exist in judgments of virtue and of beauty, we soon discover that in each case a large proportion of them are to be ascribed to the different degrees of civilisation. The moral standard changes within certain limits, and according to a regular process with the evolutions of society. There are virtues very highly estimated in a rude civilisation which sink into comparative insignificance in an organised society, while conversely, virtues that were deemed secondary in the first become primary in the other. There are even virtues that it is impossible for any but highly cultivated minds to recognise. Questions of virtue and vice, such as the difference between humanity and barbarity, or between temperance and intemperance, are sometimes merely questions of degree, and the standard at one stage of civilisation may be much higher than at another. Just in the same way a steady modification of tastes, while a recognition of the broad features of beauty remains unchanged, accompanies advancing civilisation. The preference of gaudy to subdued tints, of colour to form, of a florid to a chaste style, of convulsive attitudes, gigantic figures, and strong emotions, may be looked for with considerable confidence in an uninstructed people. The refining influence of cultivation is in no sphere more remarkable than in the canons of taste it produces, and there are few better measures of the civilisation of a people than the conceptions of beauty it forms, the type or ideal it endeavours to realise.
Many diversities, however, both of moral and æsthetical judgments, may be traced to accidental causes. Some one who is greatly admired, or who possesses great influence, is distinguished by some peculiarity of appearance, or introduces some peculiarity of dress. He will soon find countless imitators. Gradually the natural sense of beauty will become vitiated; the eye and the taste will adjust themselves to a false and artificial standard, and men will at last judge according to it with the most absolute spontaneity. In the same way, if any accidental circumstance has elevated an indifferent action to peculiar honour, if a religious system enforces it as a virtue or brands it as a vice, the consciences of men will after a time accommodate themselves to the sentence, and an appeal to a wider than a local tribunal is necessary to correct the error. Every nation, again, from its peculiar circumstances and position, tends to some particular type, both of beauty and of virtue, and it naturally extols its national type beyond all others. The virtues of a small poor nation, living among barren mountains, surrounded by powerful enemies, and maintaining its independence only by the most inflexible discipline, watchfulness, and courage, will be in some degree different from those of a rich people removed from all fear of invasion and placed in the centre of commerce. The former will look with a very lenient eye on acts of barbarity or treachery, which to the latter would appear unspeakably horrible, and will value very highly certain virtues of discipline which the other will comparatively neglect. So, too, the conceptions of beauty formed by a nation of negroes will be different from those formed by a nation of whites;101 the splendour of a tropical sky or the savage grandeur of a northern ocean, the aspect of great mountains or of wide plains, will not only supply nations with present images of sublimity or beauty, but will also contribute to form their standard and affect their judgments. Local customs or observances become so interwoven with our earliest recollections, that we at last regard them as essentially venerable, and even in the most trivial matters it requires a certain effort to dissolve the association. There was much wisdom as well as much wit in the picture of the novelist who described the English footman's contempt for the uniforms of the French, “blue being altogether ridiculous for regimentals, except in the blue guards and artillery;” and I suppose there are few Englishmen into whose first confused impression of France there does not enter a half-instinctive feeling of repugnance caused by the ferocious appearance of a peasantry who are all dressed like butchers.102
It has been said103 that “the feelings of beauty, grandeur, and whatever else is comprehended under the name of taste, do not lead to action, but terminate in delightful contemplation, which constitutes the essential distinction between them and the moral sentiments to which in some points of view they may doubtless be likened.” This position I conceive to be altogether untenable. Our æsthetical judgment is of the nature of a preference. It leads us to prefer one class of objects to another, and whenever other things are equal, becomes a ground for action. In choosing the persons with whom we live, the neighbourhood we inhabit, the objects that surround us, we prefer that which is beautiful to that which is the reverse, and in every case in which a choice between beauty and deformity is in question, and no counteracting motive intervenes, we choose the former, and avoid the latter. There are no doubt innumerable events in life in which this question does not arise, but there are also very many in which we are not called upon to make a moral judgment. We say a man is actuated by strong moral principle who chooses according to its dictates in every case involving a moral judgment that comes naturally before him, and who in obedience to its impulse pursues special courses of action. Corresponding propositions may be maintained with perfect truth concerning our sense of beauty. In proportion to its strength does it guide our course in ordinary life, and determine our peculiar pursuits. We may indeed sacrifice our sense of material beauty to considerations of utility with much more alacrity than our sense of moral beauty; we may consent to build a shapeless house sooner than to commit a dishonourable action, but we cannot voluntarily choose that which is simply deformed, rather than that which is beautiful, without a certain feeling of pain, and a pain of this kind, according to the school of Hartley, is the precise definition of conscience. Nor is it at all difficult to conceive men with a sense of beauty so strong that they would die rather than outrage it.
Considering all these things, it is not surprising that many moralists should have regarded moral excellence as simply the highest form of beauty, and moral cultivation as the supreme refinement of taste. But although this manner of regarding it is, as I think, far more plausible than the theory which resolves virtue into utility, although the Greek moralists and the school of Shaftesbury have abundantly proved that there is an extremely close connection between these orders of ideas, there are two considerations which appear to show the inadequacy of this theory. We are clearly conscious of the propriety of applying the epithet “beautiful” to virtues such as charity, reverence, or devotion, but we cannot apply it with the same propriety to duties of perfect obligation, such as veracity or integrity. The sense of beauty and the affection that follows it attach themselves rather to modes of enthusiasm and feeling than to the course of simple duty which constitutes a merely truthful and upright man.104 Besides this, as the Stoics and Butler have shown, the position of conscience in our nature is wholly unique, and clearly separates morals from a study of the beautiful. While each of our senses or appetites has a restricted sphere of operation, it is the function of conscience to survey the whole constitution of our being, and assign limits to the gratification of all our various passions and desires. Differing not in degree, but in kind from the other principles of our nature, we feel that a course of conduct which is opposed to it may be intelligibly described as unnatural, even when in accordance with our most natural appetites, for to conscience is assigned the prerogative of both judging and restraining them all. Its power may be insignificant, but its title is undisputed, and “if it had might as it has right, it would govern the world.”105 It is this faculty, distinct from, and superior to, all appetites, passions, and tastes, that makes virtue the supreme law of life, and adds an imperative character to the feeling of attraction it inspires. It is this which was described by Cicero as the God ruling within us; by the Stoics as the sovereignty of reason; by St. Paul as the law of nature; by Butler as the supremacy of conscience.
The distinction of different parts of our nature, as higher or lower, which appears in the foregoing reasoning, and which occupies so important a place in the intuitive system of morals, is one that can only be defended by the way of illustrations. A writer can only select cases in which such distinctions seem most apparent, and leave them to the feelings of his reader. A few examples will, I hope, be sufficient to show that even in our pleasures, we are not simply determined by the amount of enjoyment, but that there is a difference