After delineating his theory of aesthetic knowledge, Hutcheson in the remaining chapters of the first treatise develops a general aesthetic theory. This theory of beauty is not limited to a theory of art but extends to a general, almost cosmological theory. This becomes clear when we look at his basic distinction of original or absolute beauty from comparative or relative beauty at the end of the first section. Absolute beauty we “perceive in Objects without comparison to any thing external, of which the Object is suppos’d an Imitation, or Picture” (I. I. § XVI). Examples of such beauty are the works of nature (such as heaven and earth, plants and animals); the harmony of music; some works of art, when their beauty, as in architecture or gardening, is not an imitation of something else. Even theorems, such as those in mathematics, can in the absolute sense be beautiful. Relative beauty is “founded on a Conformity, or a kind of Unity between the Original and the Copy” (I. IV. § I). Instances here are poetry and painting and the creation as a whole—since in the beauty of the effects it reflects the design and wisdom of its cause, which is God the Father as the Creator (I. V.).
It is the general theory of perception as developed in the first treatise that forms the basis of the similar argument in the second. We may assume that Hutcheson wanted first to establish the idea of additional senses in a field that was not as controversial as that of moral philosophy.
The Second Treatise
The moral controversy is found right in the title of the book. In the first edition we read that Hutcheson wants to defend Shaftesbury’s ideas against the author of the Fable of the Bees, that is, Mandeville. The two names reflect the clash between the “benevolent” and the “selfish” system. The first position argues that men have by nature moral principles, the second that these principles are but a political invention that is socially useful and based only on self-love or self-interest. Shaftesbury taught that social affections were the foundation of morals and that a moral sense was the origin of our moral ideas.10 Where Shaftesbury speaks of “social affections” as the foundation of morals, Hutcheson prefers the Christian concept of “love” as “benevolence.” The logical structure of the second treatise is similar to the first. Again we can discern three major components: an objective foundation, which here is benevolence; a particular sense, which is the moral sense; and the analytical formula of “the greatest happiness for the greatest numbers.”
LOVE OR BENEVOLENCE AS THE FOUNDATION OF THE MORAL GOOD
In the second treatise, Hutcheson wants to establish the notion of a moral sense as the “Original of our Ideas of . . . Virtue” and love or benevolence as the particular quality we perceive in virtue:
The Affections which are of most Importance in Morals, are Love and Hatred: All the rest seem but different Modifications of these two original affections. (II. II. § II)
Since Hutcheson wanted to follow Locke’s theory of knowledge (as in the first treatise), he had to analyze love or benevolence in accordance with Locke’s ideas. According to Locke, all materials of experience consist either of simple ideas or of complex ideas, which are composed of simple ideas. Complex ideas can be real or they can be fictitious (being put together by the imagination or by reason). However, neither imagination nor reason can invent simple ideas. Therefore, only simple ideas necessarily represent something real. If Hutcheson thinks benevolence is the objective foundation of morals, he must show what simple ideas constitute it.
Locke had defined love by the simple ideas of pleasure and pain.11 Love for him is the subjective pleasure of something and is identical with self-love. This definition of love is compatible only with the selfish system. Hutcheson wants to avoid just that. Therefore he distinguishes two versions of “good” and “evil,” that is, natural and moral good or evil. A natural good is perceived only in inanimate beings. This perception is one of advantage or disadvantage, of pleasure or pain. A moral good is perceived in rational agents since “they study the interest, and desire the Happiness of other Beings.” Our moral relationship with rational agents then is twofold: (1) a moral perception and (2) a moral affection or desire. The moral perception is generally called “approbation” or “disapprobation”; the desire is generally named “love” and “benevolence” or “dislike” and “hate” (II. Introduction; II. I. § I; II).
Hutcheson defines love by the “simple idea of desire.” In the first edition of the Inquiry the terminology is not yet quite consistent; refinements are added later.12 In the Essay he defines love as the “desire” for the happiness of others and addresses desire as a simple idea (Essay, p. 64).13 In contrast to Locke,14 Hutcheson considers desire to be an act of the will. This is consistent with the Christian idea of love. Love in the Christian sense of benevolence is not an emotion or a feeling, but an act of the will.15 Otherwise, the words of the Sermon on the Mount—“Thou shalt love thy neighbor as thyself” (Matthew 19:19)—would become a very strange commandment: a feeling cannot be commanded. A contemporary Christian author, Richard Cumberland (1631–1718), knew this very well.16
THE MORAL SENSE AS THE ORIGIN OF MORAL IDEAS
While benevolence is the foundation of the moral good, the moral sense is the source of moral ideas, of approbation and disapprobation. Hutcheson concedes that the moral sense is a “secret sense” (II. Introduction; II. I. § III). That means the existence of such a sense is not immediately known and calls for an indirect proof. On the basis of his theory of perception he demonstrates that there are distinct moral perceptions and concludes that there must be a distinct sense:
since the Definition agrees to it, viz. a Determination of the Mind, to receive any Idea from the Presence of an Object which occurs to us, independent on our Will. (II. I. § I)
For Hutcheson, the particular moral perception is approbation. We perceive a “moral good” when a person acts from benevolence, and this “(excites) . . . Approbation or Perception of moral Excellence.” The “natural good,” on the other hand, raises the “Desire of Possession toward the good Object.” Hutcheson emphasizes that approbation should not be mixed up with the “Opinion of Advantage,” and later on throughout the first and the following chapters he strengthens his position with a number of instances. That the perception of approbation or moral excellence is different from other perceptions is for Hutcheson a matter of evidence.17 Evidence for him seems to be a proof from experience, which cannot be supported by other sufficient reasons (II. I. § I).
THE GREATEST HAPPINESS FOR THE GREATEST NUMBERS
To be sure, the moral quality of actions is not the same in all cases. Sometimes we approve one act more than another, or we may have to choose between different options. To clarify the difference, we have to analyze the object of perception, that is, the moral quality itself. In this case we would make a judgment about moral quality. This is what Hutcheson does with his maxim of the greatest happiness for the greatest numbers. In the third section Hutcheson introduces the formula:
that Action is best, which procures the greatest Happiness for the greatest Numbers; and that, worst, which, in like manner, occasions Misery. (II. III. § VIII)
The formula is based on the moral sense, the objective moral quality, and a rational procedure, namely a comparison of the varying moral qualities of actions. The subsequent judgment is based on the moral sense that still performs a leading role. In the earlier editions, the presentation of the maxim was followed by a number of mathematical algorithms that, however, are omitted in the fourth edition. Hutcheson states in the preface to the latter that he had left out the mathematical expressions since they “appear’d useless, and were disagreeable to some Readers” (4th ed., Preface, p. xxi; see Preface, note 38, in the Textual Notes of the present edition). The term “happiness” is defined as a “natural good.” To be sure, the greatest good turns out to be benevolence itself (II. III. § XV) or the “Possession of good moral Qualities” (II. VI. § I). The greatest happiness for Hutcheson cannot be found in wealth and external pleasures, but virtue is “the chief Happiness in the Judgment