In order to fulfil my engagement, it must be premised, that an agreeable cause produceth always a pleasant emotion; and a disagreeable cause, a painful emotion. This is a general law of nature, which admits not a single exception: agreeableness in the cause, is indeed so essentially con-<183>nected with pleasure in the emotion, its effect, that an agreeable cause cannot be better defined, than by its power of producing a pleasant emotion: and disagreeableness in the cause, has the same necessary connection with pain in the emotion produced by it.
From this preliminary it appears, that in order to know for what end an emotion is made pleasant or painful, we must begin with inquiring for what end its cause is made agreeable or disagreeable. And with respect to inanimate objects, considered as the causes of emotions, many of them are made agreeable in order to promote our happiness; and it proves invincibly the benignity of the Deity, that we are placed in the midst of objects for the most part agreeable. But that is not all: the bulk of such objects, being of real use in life, are made agreeable in order to excite our industry; witness a large tree, a well-dressed fallow, a rich field of grain, and others that may be named without end. On the other hand, it is not easy to specify a disagreeable object that is not at the same time hurtful: some things are made disagreeable, such as a rotten carcase, because they are noxious: others, a dirty marsh, for example, or a barren heath, are made disagreeable in order, as above, to excite our industry. And with respect to the few things that are neither agreeable nor disagreeable, it will be made evident, that their being left indifferent is not a work of chance<184> but of wisdom: of such I shall have occasion to give several instances.
Because inanimate objects that are agreeable fix our attention and draw us to them, they in that respect are termed attractive: such objects inspire pleasant emotions, which are gratified by adhering to the objects, and enjoying them. Because disagreeable objects of the same kind repel us from them, they in that respect are termed repulsive: and the painful emotions raised by such objects, are gratified by flying from them. Thus in general, with respect to things inanimate, the tendency of every pleasant emotion is to prolong the pleasure; and the tendency of every painful emotion is to end the pain.
Sensible beings considered as objects of passion, lead into a more complex theory. A sensible being that is agreeable by its attributes, inspires us with a pleasant emotion accompanied with desire; and the question is, What is naturally the gratification of that desire? Were man altogether selfish, his nature would lead him to indulge the pleasant emotion, without making any acknowledgement to the person who gives him pleasure, more than to a pure air or temperate clime: but as man is endued with a principle of benevolence as well as of selfishness, he is prompted by his nature, to desire the good of every sensible being that gives him pleasure; and the happiness of that being, is the gratification of his desire. The final<185> cause of desire so directed is illustrious: it contributes to a man’s own happiness, by affording him means of gratification beyond what selfishness can afford; and at the same time, it tends eminently to advance the happiness of others. This lays open a beautiful theory in the nature of man: a selfish action can only benefit myself: a benevolent action benefits myself as much as it benefits others. In a word, benevolence may not improperly be said to be the most refined selfishness; which, by the way, ought to silence certain shallow philosophers, who, ignorant of human nature, teach a disgustful doctrine, That to serve others, unless with a view to our own happiness, is weakness and folly; as if self-love only, and not benevolence, contributed to our happiness. The hand of God is too visible in the human frame to permit us to think seriously, that there ever can be any jarring or inconsistency among natural principles, those especially of self-love and benevolence, which govern the bulk of our actions.*<186>
Next in order come sensible beings that are in distress. A person in distress, being so far a disagreeable object, must raise in the spectator a painful passion; and were man purely a selfish being, he would desire to be relieved from that pain, by turning from the object. But the principle of benevolence gives an opposite direction to his desire: it makes him desire to afford relief; and by relieving the person from distress, his passion is gratified. The painful passion thus directed, is termed sympathy; which, tho’ painful, is yet in its nature attractive. And with respect to its final cause, we can be at no loss: it not only tends to relieve a fellow-creature from distress, but in its gratification is greatly more pleasant than if it were repulsive.
We in the last place bring under consideration persons hateful by vice or wickedness. Imagine a<187> wretch who has lately perpetrated some horrid crime: he is disagreeable to every spectator; and consequently raiseth in every spectator a painful passion. What is the natural gratification of that passion? I must here again observe, that supposing man to be entirely a selfish being, he would be prompted by his nature to relieve himself from the pain, by averting his eye, and banishing the criminal from his thoughts. But man is not so constituted: he is composed of many principles, which, tho’ seemingly contradictory, are perfectly concordant. His actions are influenced by the principle of benevolence, as well as by that of selfishness: and in order to answer the foregoing question, I must introduce a third principle, no less remarkable in its influence than either of these mentioned; it is that principle, common to all, which prompts us to punish those who do wrong. An envious, a malicious, or a cruel action, being disagreeable, raiseth in the spectator the painful emotion of resentment, which frequently swells into a passion; and the natural gratification of the desire included in that passion is to punish the guilty person: I must chastise the wretch by indignation at least and hatred, if not more severely. Here the final cause is self-evident.
An injury done to myself, touching me more than when done to others, raises my resentment to a higher degree. The desire accordingly included in this passion, is not satisfied with so slight a<188> punishment as indignation or hatred: it is not fully gratified without retaliation; and the author must by my hand suffer mischief, as great at least as he has done to me. Neither can we be at any loss about the final cause of that higher degree of resentment: the whole vigour of the passion is required to secure individuals from the injustice and oppression of others.*
A wicked or disgraceful action is disagreeable not only to others, but even to the delinquent himself; and raises in both a painful emotion including a desire of punishment. The painful emotion felt by the delinquent, is distinguished by the name of remorse; which naturally excites him to punish himself. There cannot be imagined a better contrivance to deter us from vice; for remorse itself is a severe punishment. That passion, and the desire of self-punishment derived from it, are touched delicately by Terence:
Menedemus. Ubi comperi ex iis, qui ei fuere conscii,
Domum revortor moestus, atque animo fere
Perturbato, atque incerto prae aegritudine:
Adsido, adcurrunt servi, soccos detrahunt:
Video alios festinare, lectos sternere,
Coenam adparare: pro se quisque sedulo
Faciebat, quo illam mihi lenirent miseriam.
Ubi video haec, coepi cogitare: Hem! tot mea
Solius solliciti sint causa, ut me unum expleant?<189>
Ancillae tot me vestiant? sumptus domi
Tantos ego solus faciam? sed gnatum unicum,
Quem pariter uti his decuit, aut etiam amplius,
Quod illa aetas magis ad haec utenda idonea ’st,
Eum ego hinc ejici miserum injustitia mea.
Malo quidem me dignum quovis deputem,
Si id faciam: nam usque dum ille vitam illam colet
Inopem, carens patria ob meas injurias,
Interea usque illi de me supplicium dabo:
Laborans, quaerens, parcens, illi serviens.
Ita facio prorsus: nihil relinquo in aedibus,
Nec vas, nec vestimentum: conrasi omnia,
Ancillas, servos, nisi