Guide Moral and Political Philosophy

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Others look directly at moral intuitions by using surveys. Separately, some moral philosophers look at the emotions. Conversely, political philosophers look at questions about how the state should be organized. A second aspect that has arisen more recently for political philosophy is problems of collective action and collective responsibility.

Again, the distinction is not going to be absolute but when you shift to how things work in groups you're generally moving into political philosophy rather than moral philosophy. I would say no -- or at least no always. In general, there's a theory of how society should be organized that doesn't arise directly from moral principles. For instance, in Aristotle's account, the virtues do not scale up to create an ideal society. Instead, individuals are seen as part of larger organic wholes to which they belong thus Aristotle declares that the polis precedes the individual and the family.

Similarly, Mencius's political philosophy is built on an idea of society that is organic rather than on the individual. There are of course views of society like social contract theories or Kant's Kingdom of Ends where there's deep integration between the idea of morality and political organization. For social contract theorists, an imagined or hypotheszied state of nature is overcome and transformed into a political realm where morality can also exist. For Kant, political society is society that contains rational beings who act in accordance with the categorical imperative and achieve harmony.

Maybe to sum all of this up, moral and political philosophy often differ in focus rather than content. Moral philosophy is about what is right or wrong for an individual person to do, sometimes within the context of a larger moral structure attributed to the universe. Because both are about what is right and good for people to do, the same philosophers are often interested in both, but they can neither be characterized as always the same nor as always differentiable across the work of various philosophers. In practice, it depends on the philosopher.

Plato's Republic arguably introduces its political theories entirely in the service of explaining a moral theory and both are an extension of Plato's metaphysics. For Plato, human society is has a fractal structure, the political system is just the moral system at a higher level of scale. In contrast, for Aristotle, each level of scale has its own characteristic virtues, and therefore the moral system and political systems are related but distinct. For Sartre, the individual is primary, and the group can only be considered as the aggregate of the decisions of a free individuals. So individual morality is the foundation, politics is merely a function of the individual's absolute responsibility for his or her own world.

Home Questions Tags Users Unanswered. Ask Question. Smithey Smithey 1 1 silver badge 10 10 bronze badges. I have only just now noticed and read that article. It aims to address the question. The obligation of promises, which is a first principle in morality, depends upon the circumstances under which they were made; they may have been unlawful, or become so since, or inconsistent with former promises, or erroneous, or extorted; under all which cases, instances may be suggested, where the obligation to perform the promise would be very dubious; and so of most other general rules, when they come to be actually applied.

An argument has been also proposed on the same side of the question, of this kind. Together with the instinct, there must have been implanted, it is said, a clear and precise idea of the object Edition: current; Page: [ 11 ] upon which it was to attach. The instinct and the idea of the object are inseparable even in imagination, and as necessarily accompany each other as any correlative ideas whatever: that is, in plainer terms, if we be prompted by nature to the approbation of particular actions, we must have received also from nature a distinct conception of the action we are thus prompted to approve; which we certainly have not received.

But as this argument bears alike against all instincts, and against their existence in brutes as well as in men, it will hardly, I suppose, produce conviction, though it may be difficult to find an answer to it. Upon the whole, it seems to me, either that there exist no such instincts as compose what is called the moral sense, or that they are not now to be distinguished from prejudices and habits; on which account they cannot be depended upon in moral reasoning: I mean that it is not a safe way of arguing, to assume certain principles as so many dictates, impulses, and instincts of nature, and then to draw conclusions from these principles, as to the rectitude or wrongness of actions, independent of the tendency of such actions, or of any other consideration whatever.

Aristotle lays down, as a fundamental and self-evident maxim, that nature intended barbarians to be slaves; and proceeds to deduce from this maxim a train of conclusions, calculated to justify the policy which then prevailed. And I question whether the same maxim be not still self-evident to the company of merchants trading to the coast of Africa.

Nothing is so soon made, as a maxim; and it appears from the example of Aristotle, that authority and convenience, education, prejudice, and general practice, have no small share in the making of them; and that the laws of custom are very apt to be mistaken for the order of nature. For which reason, I suspect, that a system of morality, built upon instincts, will only find out reasons and excuses for opinions Edition: current; Page: [ 12 ] and practices already established—will seldom correct or reform either.

But further, suppose we admit the existence of these instincts; what, it may be asked, is their authority? No man, you say, can act in deliberate opposition to them, without a secret remorse of conscience. But this remorse may be borne with: and if the sinner choose to bear with it, for the sake of the pleasure or the profit which he expects from his wickedness; or finds the pleasure of the sin to exceed the remorse of conscience, of which he alone is the judge, and concerning which, when he feels them both together, he can hardly be mistaken, the moral-instinct man, so far as I can understand, has nothing more to offer.

For if he allege that these instincts are so many indications of the will of God, and consequently presages of what we are to look for hereafter; this, I answer, is to resort to a rule and a motive ulterior to the instincts themselves, and at which rule and motive we shall by-and-by arrive by a surer road—I say surer, so long as there remains a controversy whether there be any instinctive maxims at all; or any difficulty in ascertaining what maxims are instinctive.

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This celebrated question therefore becomes in our system a question of pure curiosity; and as such, we dismiss it to the determination of those who are more inquisitive, than we are concerned to be, about the natural history and constitution of the human species. In strictness, any condition may be denominated happy, in which the amount or aggregate of pleasure exceeds that of pain; and the degree of happiness depends upon the quantity of this excess.

And the greatest quantity of it ordinarily attainable in human life, is what we mean by happiness, when we inquire or pronounce what human happiness consists in. In which inquiry I will omit much usual declamation on the dignity and capacity of our nature; the superiority of the soul to the body, of the rational to the animal part of our constitution; upon the worthiness, refinement, and delicacy, of some satisfactions, or the meanness, grossness, and sensuality, of others; because I hold that pleasures differ in nothing, but in continuance and intensity: from a just computation of which, confirmed by what we observe of the apparent cheerfulness, tranquillity, and contentment, of men of different tastes, tempers, stations, and pursuits, every question concerning human happiness must receive its decision.

First , then, Happiness does not consist in the pleasures of sense, in whatever profusion or variety they be enjoyed.

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This is true of them all, especially of the grosser sort of them. Laying aside the preparation and the expectation, and computing strictly the actual sensation, we shall be surprised to find how inconsiderable a portion of our time they occupy, how few hours in the four-and-twenty they are able to fill up. It is a property of the machine, for which we know no remedy, that the organs, by which we perceive pleasure, are blunted and benumbed by being frequently exercised in the same way.

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There is hardly any one who has not found the difference between a Edition: current; Page: [ 15 ] gratification, when new, and when familiar; or any pleasure which does not become indifferent as it grows habitual. There is hardly any delusion by which men are greater sufferers in their happiness, than by their expecting too much from what is called pleasure; that is, from those intense delights, which vulgarly engross the name of pleasure.

The very expectation spoils them. When they do come, we are often engaged in taking pains to persuade ourselves how much we are pleased, rather than enjoying any pleasure which springs naturally out of the object. And whenever we depend upon being vastly delighted, we always go home secretly grieved at missing our aim. Likewise, as has been observed just now, when this humour of being prodigiously delighted has once taken hold of the imagination, it hinders us from providing for, or acquiescing in, those gently soothing engagements, the due variety and succession of which are the only things that supply a vein or continued stream of happiness.

What I have been able to observe of that part of mankind, whose professed pursuit is pleasure, and who are withheld in the pursuit by no restraints of fortune, or scruples of conscience, corresponds sufficiently with this account. I have commonly remarked in such men, a restless and inextinguishable passion for variety; a great part of their time to be vacant, and so much of it irksome; and that, with whatever eagerness and expectation they set out, they become, by degrees, fastidious in their choice of pleasure, languid in the enjoyment, yet miserable under the want of it.

The truth seems to be, that there is a limit at which these pleasures soon arrive, and from which they ever afterwards decline. They are by necessity of short duration, as the organs cannot hold on Edition: current; Page: [ 16 ] their emotions beyond a certain length of time; and if you endeavour to compensate for this imperfection in their nature by the frequency with which you repeat them, you suffer more than you gain, by the fatigue of the faculties, and the diminution of sensibility.

We have said nothing in this account of the loss of opportunities, or the decay of faculties, which, whenever they happen, leave the voluptuary destitute and desperate; teased by desires that can never be gratified, and the memory of pleasures which must return no more. It will also be allowed by those who have experienced it, and perhaps by those alone, that pleasure which is purchased by the encumbrance of our fortune, is purchased too dear; the pleasure never compensating for the perpetual irritation of embarrassed circumstances.

These pleasures, after all, have their value; and as the young are always too eager in their pursuit of them, the old are sometimes too remiss, that is, too studious of their ease, to be at the pains for them which they really deserve. For which reason, the expectations of those, who retire from their shops and counting-houses, to enjoy the remainder of their days in leisure and tranquillity, are seldom answered by the effect; much less of such, as, in a fit of chagrin, shut themselves up in cloisters and hermitages, or quit the world, and their stations in it, for solitude and repose.

Where there exists a known external cause of uneasiness, the cause may be removed, and the uneasiness will cease. But those Edition: current; Page: [ 17 ] imaginary distresses which men feel for want of real ones and which are equally tormenting, and so far equally real , as they depend upon no single or assignable subject of uneasiness, admit oftentimes of no application of relief. Hence a moderate pain, upon which the attention may fasten and spend itself, is to many a refreshment: as a fit of the gout will sometimes cure the spleen.

And the same of any less violent agitation of the mind, as a literary controversy, a law-suit, a contested election, and, above all, gaming; the passion for which, in men of fortune and liberal minds, is only to be accounted for on this principle. Thirdly ; Neither does happiness consist in greatness, rank, or elevated station. Were it true that all superiority afforded pleasure, it would follow, that by how much we were the greater, that is, the more persons we were superior to, in the same proportion, so far as depended upon this cause, we should be the happier; but so it is, that no superiority yields any satisfaction, save that which we possess or obtain over those with whom we immediately compare ourselves.

The shepherd perceives no pleasure in his superiority over his dog; the farmer, in his superiority over the shepherd; the lord, in his superiority over the farmer; nor the king, lastly, in his superiority over the lord. Superiority, where there is no competition, is seldom contemplated; what most men are quite unconscious of. But if the same shepherd can run, fight, or wrestle, better than the peasants of his village; if the farmer can show better cattle, if he keep a better horse, or be supposed to have a longer purse, than any farmer in the hundred; if the lord have more interest in an election, greater favour at court, a better house, or larger estate, than any nobleman in the county; if the king possess a more extensive territory, a more powerful fleet or army, a more splendid establishment, more loyal subjects, or more weight and authority in adjusting the Edition: current; Page: [ 18 ] affairs of nations, than any prince in Europe; in all these cases, the parties feel an actual satisfaction in their superiority.

Now the conclusion that follows from hence is this; that the pleasures of ambition, which are supposed to be peculiar to high stations, are in reality common to all conditions. The farrier who shoes a horse better, and who is in greater request for his skill, than any man within ten miles of him, possesses, for all that I can see, the delight of distinction and of excelling, as truly and substantially as the statesman, the soldier, and the scholar, who have filled Europe with the reputation of their wisdom, their valour, or their knowledge. No superiority appears to be of any account, but superiority over a rival.

This, it is manifest, may exist wherever rivalships do; and rivalships fall out amongst men of all ranks and degrees. The object of emulation, the dignity or magnitude of this object, makes no difference: as it is not what either possesses that constitutes the pleasure, but what one possesses more than the other.

Philosophy smiles at the contempt with which the rich and great speak of the petty strifes and competitions of the poor; not reflecting that these strifes and competitions are just as reasonable as their own, and the pleasure, which success affords, the same. Our position is, that happiness does not consist in greatness.

And this position we make out by showing, that even what are supposed to be the peculiar advantages of greatness, the pleasures of ambition and superiority, are in reality common to all conditions. But whether the pursuits of ambition be ever wise, whether they contribute more to the happiness or misery of the pursuers, is a different question; and a question concerning which we may be allowed to entertain great doubt.

The pleasure of success is exquisite; so also is the anxiety of the pursuit, and the pain of disappointment—and what is the worst part of the account, the pleasure is shortlived. We soon cease to look back upon those whom we Edition: current; Page: [ 19 ] have left behind; new contests are engaged in, new prospects unfold themselves; a succession of struggles is kept up, whilst there is a rival left within the compass of our views and profession; and when there is none, the pleasure with the pursuit is at an end. We have seen what happiness does not consist in.

We are next to consider in what it does consist. In the conduct of life, the great matter is, to know beforehand, what will please us, and what pleasure will hold out. So far as we know this, our choice will be justified by the event. And this knowledge is more scarce and difficult than at first sight it may seem to be: for sometimes, pleasures, which are wonderfully alluring and flattering in the prospect, turn out in the possession extremely insipid; or do not hold out as we expected: at other times, pleasures start up which never entered into our calculation; and which we might have missed of by not foreseeing: whence we have reason to believe, that we actually do miss of many pleasures from the same cause.

By the reason of the original diversity of taste, capacity, and constitution, observable in the human species, and the still greater variety, which habit and fashion have introduced in these particulars, it is impossible to propose any plan of happiness, which will succeed to all, or any method of life which is universally eligible or practicable. All that can be said is, that there remains a presumption in favour of those conditions of life, in which men generally appear most cheerful and contented. For though the apparent happiness of mankind be not always a true measure of their real happiness, it is the best measure we have.

Those persons commonly possess good spirits, who have about them many objects of affection and endearment, as wife, children, kindred, friends. And to the want of these may be imputed the peevishness of monks, and of such as lead a monastic life. Of the same nature with the indulgence of our domestic affections, and equally refreshing to the spirits, is the pleasure which results from acts of bounty and beneficence, exercised either in giving money, or in imparting to those who want it the assistance of our skill and profession.

The exercise of our faculties, either of body or mind, in the pursuit of some engaging end. It seems to be true, that no plenitude of present gratifications can make the possessor happy for a continuance, unless he have something in reserve—something to hope for, and look forward to. This I conclude to be the case, from comparing the alacrity and spirits of men who are engaged in any pursuit which interests them, with the dejection and ennui of almost all, who are either born to so much that they want nothing more, or who have used up their satisfactions too soon, and drained the sources of them.

It is this intolerable vacuity of mind, which carries the rich and great to the horse-course and the gaming-table; and often engages them in contests and pursuits, of which the success bears no proportion to the solicitude and expense with which it is sought. An election for a disputed borough shall cost the parties twenty or thirty thousand pounds each—to say nothing of the anxiety, humiliation, and fatigue, of the canvass; when, a seat in the house of commons, of exactly the same value, may be had for a tenth part of the money, and with no trouble.

I do not mention this, to blame Edition: current; Page: [ 21 ] the rich and great perhaps they cannot do better , but in confirmation of what I have advanced. Hope, which thus appears to be of so much importance to our happiness, is of two kinds—where there is something to be done towards attaining the object of our hope, and where there is nothing to be done. The first alone is of any value; the latter being apt to corrupt into impatience, having no power but to sit still and wait, which soon grows tiresome.

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The doctrine delivered under this head, may be readily admitted; but how to provide ourselves with a succession of pleasurable engagements is the difficulty. This requires two things: judgement in the choice of ends adapted to our opportunities; and a command of imagination, so as to be able, when the judgement has made choice of an end, to transfer a pleasure to the means: after which, the end may be forgotten as soon as we will.

Hence those pleasures are most valuable, not which are most exquisite in the fruition, but which are most productive of engagement and activity in the pursuit. Yet even he must have many ends, besides the far end; but then they will conduct to that, be subordinate, and in some way or other capable of being referred to that, and derive their satisfaction, or an addition of satisfaction, from that. Engagement is every thing: the more significant, however, our engagements are, the better: such as the planning of laws, institutions, manufactures, charities, improvements, public works; and the endeavouring, by our interest, address, solicitations, and activity, to carry them into effect; or, upon a smaller scale, the Edition: current; Page: [ 22 ] procuring of a maintenance and fortune for our families by a course of industry and application to our callings, which forms and gives motion to the common occupations of life; training up a child; prosecuting a scheme for his future establishment; making ourselves masters of a language or a science; improving or managing an estate; labouring after a piece of preferment; and lastly, any engagement, which is innocent, is better than none; as the writing of a book, the building of a house, the laying out of a garden, the digging of a fish-pond—even the raising of a cucumber or a tulip.

Whilst our minds are taken up with the objects or business before us, we are commonly happy, whatever the object or business be; when the mind is absent, and the thoughts are wandering to something else than what is passing in the place in which we are, we are often miserable. The art in which the secret of human happiness in a great measure consists, is to set the habits in such a manner, that every change may be a change for the better. The habits themselves are much the same; for, whatever is made habitual, becomes smooth, and easy, and nearly indifferent.

The return to an old habit is likewise easy, whatever the habit be. Therefore the advantage is with those habits which allow of an indulgence in the deviation from them. The luxurious receive no greater pleasure from their dainties, than the peasant does from his bread and cheese: but the peasant, whenever he goes abroad, finds a feast; whereas the epicure must be well entertained, to escape disgust.

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Those who spend every day at cards, and those who go every day to plough, pass their time much alike: intent upon what they are about, wanting nothing, regretting nothing, they are both for the time in a state of ease: but then, whatever suspends the occupation of the card-player, distresses Edition: current; Page: [ 23 ] him; whereas to the labourer, every interruption is a refreshment: and this appears in the different effects that Sunday produces upon the two, which proves a day of recreation to the one, but a lamentable burthen to the other.

The man who has learned to live alone, feels his spirits enlivened whenever he enters into company, and takes his leave without regret; another, who has long been accustomed to a crowd, or continual succession of company, experiences in company no elevation of spirits, nor any greater satisfaction, than what the man of a retired life finds in his chimney-corner. So far their conditions are equal; but let a change of place, fortune, or situation, separate the companion from his circle, his visitors, his club, common-room, or coffee-house; and the difference and advantage in the choice and constitution of the two habits will show itself.

Solitude comes to the one, clothed with melancholy; to the other, it brings liberty and quiet. You will see the one fretful and restless, at a loss how to dispose of his time, till the hour come round when he may forget himself in bed; the other easy and satisfied, taking up his book or his pipe, as soon as he finds himself alone; ready to admit any little amusement that casts up, or to turn his hands and attention to the first business that presents itself; or content, without either, to sit still, and let his train of thought glide indolently through his brain, without much use, perhaps, or pleasure, but without hankering after any thing better, and without irritation.

A reader, who has inured himself to books of science and argumentation, if a novel, a well-written pamphlet, an article of news, a narrative of a curious voyage, or a journal of a traveller, fall in his way, sits down to the repast with relish; enjoys his entertainment while it lasts, and can return, when it is over, to his graver reading, without distaste. So far as circumstances of fortune conduce to happiness, it is not the income, which any man possesses, but the increase of income, that affords the pleasure.

Two persons, of whom one begins with a hundred, and advances his income to a thousand pounds a year, and the other sets off with a thousand, and dwindles down to a hundred, may, in the course of their time, have the receipt and spending of the same sum of money: yet their satisfaction, so far as fortune is concerned in it, will be very different; the series and sum total of their incomes being the same, it makes a wide difference at which end they begin. By health I understand, as well freedom from bodily distempers, as that tranquillity, firmness, and alacrity of mind, which we call good spirits; and which may properly enough be included in our notion of health, as depending commonly upon the same causes, and yielding to the same management, as our bodily constitution.

Health, in this sense, is the one thing needful. Therefore no pains, expense, self-denial, or restraint, to which we subject ourselves for the sake of health, is too much. Whether it require us to relinquish lucrative situations, to abstain from favourite indulgences, to control intemperate passions, or undergo tedious regimens; whatever difficulties it lays us under, a man, who pursues his happiness rationally and resolutely, will be content to submit. When we are in perfect health and spirits, we feel in ourselves a happiness independent of any particular outward gratification whatever, and of which we can give no account.

This is an enjoyment which the Deity has annexed to life; and it probably constitutes, in a great measure, the happiness of infants and Edition: current; Page: [ 25 ] brutes, especially of the lower and sedentary orders of animals, as of oysters, periwinkles, and the like; for which I have sometimes been at a loss to find out amusement. The above account of human happiness will justify the two following conclusions, which, although found in most books of morality, have seldom, I think, been supported by any sufficient reasons:. First , that happiness is pretty equally distributed amongst the different orders of civil society:.

Virtue has been divided by some moralists into benevolence, prudence, fortitude, and temperance. Benevolence proposes good ends; prudence suggests the best means of attaining them; fortitude enables us to encounter the difficulties, dangers, and discouragements, which stand in our way in the pursuit of these ends; temperance repels and overcomes the passions that obstruct it. Benevolence, for instance, prompts us to undertake the cause of an oppressed orphan; prudence suggests the best means of going about it; fortitude enables us to confront the danger, and bear up against the loss, disgrace, or repulse, that may attend our undertaking; and temperance keeps under the love of money, of ease, or amusement, which might divert us from it.

Virtue is distinguished by others into two branches only, prudence and benevolence: prudence, attentive to our own interest; benevolence, to that of our fellow-creatures: both directed to the same end, the increase of happiness in nature; and taking equal concern in the future as in the present.

The four cardinal virtues are, prudence, fortitude, temperance, and justice. But the division of virtue, to which we are in modern times most accustomed, is into duties—. More of these distinctions have been proposed, which it is not worth while to set down. I shall proceed to state a few observations, which relate to the general regulation of human conduct; unconnected indeed with each other, but very worthy of attention; and which fall as properly under the title of this chapter as of any future one. It is on few only and great occasions that men deliberate at all; on fewer still, that they institute any thing like a regular inquiry into the moral rectitude or depravity of what they are about to do; or wait for the result of it.

We are for the most part determined at once; and by an impulse, which is the effect and energy of pre-established habits. And this constitution seems well adapted to the exigencies of human life, and to the imbecility of our moral principle. In the current Edition: current; Page: [ 27 ] occasions and rapid opportunities of life, there is often-times little leisure for reflection; and were there more, a man, who has to reason about his duty, when the temptation to transgress it is upon him, is almost sure to reason himself into an error.

If we are in so great a degree passive under our habits; Where, it is asked, is the exercise of virtue, the guilt of vice, or any use of moral and religious knowledge? I answer, In the forming and contracting of these habits. And hence results a rule of life of considerable importance, viz. We will explain ourselves by an example or two.

A beggar, with the appearance of extreme distress, asks our charity. If we come to argue the matter, whether the distress be real, whether it be not brought upon himself, whether it be of public advantage to admit such application, whether it be not to encourage idleness and vagrancy, whether it may not invite impostors to our doors, whether the money can be well spared, or might not be better applied; when these considerations are put together, it may appear very doubtful, whether we ought or ought not to give any thing.

A man of confirmed good habits, will act in the same manner without any consideration at all. This may serve for one instance; another is the following. A man has been brought up from his infancy with a dread of lying. An occasion presents itself where, at the expense of a little veracity, he may divert his company, set off his own wit with advantage, attract Edition: current; Page: [ 28 ] the notice and engage the partiality of all about him. This is not a small temptation. Where there nothing further to be considered, it would be difficult to show why a man under such circumstances might not indulge his humour.

But when he reflects that his scruples about lying have hitherto preserved him free from this vice; that occasions like the present will return, where the inducement may be equally strong, but the indulgence much less innocent; that his scruples will wear away by a few transgressions, and leave him subject to one of the meanest and most pernicious of all bad habits—a habit of lying, whenever it will serve his turn: when all this, I say, is considered, a wise man will forego the present, or a much greater pleasure, rather than lay the foundation of a character so vicious and contemptible.

From what has been said, may be explained also the nature of habitual virtue. By the definition of virtue, placed at the beginning of this chapter, it appears, that the good of mankind is the subject, the will of God the rule, and everlasting happiness the motive and end, of all virtue. Yet, in fact, a man shall perform many an act of virtue, without having either the good of mankind, the will of God, or everlasting happiness in his thought.

How is this to be understood? There are habits, not only of drinking, swearing, and lying, and of some other things, which are commonly acknowledged to be habits, and called so; but of every modification of action, speech, and thought. Man is a bundle of habits. There are habits of industry, attention, vigilance, advertency; of a prompt obedience to the judgement occurring, or of yielding to the first impulse of passion; of extending our views to the future, or of resting upon the present; of apprehending, methodising, reasoning; of indolence and dilatoriness; of vanity, self-conceit, melancholy, partiality; of fretfulness, suspicion, captiousness, censoriousness; of pride, ambition, covetousness; of over-reaching, intriguing, projecting: in a word, there is not a quality or function, either of body or mind, which does not feel the influence of this great law of animated nature.

The Christian religion hath not ascertained the precise quantity of virtue necessary to salvation. This has been made an objection to Christianity; but without reason. For as all revelation, however imparted originally, must be transmitted by the ordinary vehicle of language, it behoves those who make the objection to show that any form of words could be devised, that might express this quantity; or that it is possible to constitute a standard of moral attainments, accommodated to the almost infinite diversity which subsists in the capacities and opportunities of different men.

And how know we, it might be answered, but that there may be as little to choose in the conditions? Without entering into a detail of Scripture morality, which would anticipate our subject, the following general positions may be advanced, I think, with safety. That a state of happiness is not to be expected by those who are conscious of no moral or religious rule: I mean those who cannot with truth say, that they have been prompted to one action, or withholden from one gratification, by any regard to virtue or religion, either immediate or habitual.

There needs no other proof of this, than the consideration, that a brute would be as proper an object of reward as such a man, and that, if the case were so, the penal sanctions of religion could have no place. For, whom would you punish, if you make such a one as this happy?

That a state of happiness is not to be expected by those, who reserve to themselves the habitual practice of any one sin, or neglect of one known duty. Because, no obedience can proceed upon proper motives, which is not universal, that is, which is not directed to every command of God alike, as they all stand upon the same authority. Because such an allowance would in effect amount to a toleration of every vice in the world. And because the strain of Scripture language excludes any such hope. When our duties are recited, they are put collectively, that is, as all and every one of them required in the Christian character.

This is expressly laid down by Christ, in the parable of the talents, which supersedes all further reasoning upon the subject. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest, or, knewest thou? Take therefore the talent from him, and give it unto him which hath ten talents; for unto every one that hath shall be given, and he shall have abundance; but from him that hath not, shall be taken away even that which he hath: and cast ye the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth. In every question of conduct, where one side is doubtful, and the other side safe; we are bound to take the safe side.

This is best explained by an instance; and I know of none more to our purpose than that of suicide. He can have no doubt, that it is lawful for him to let it alone. Here therefore is a case, in which one side is doubtful, and the other side safe. By virtue therefore of our rule, he is bound to pursue the safe side, that is, to forbear from offering violence to himself, whilst a doubt remains upon his mind concerning the lawfulness of suicide. It is prudent, you allow, to take the safe side.

But our observation means something more. We assert that the action concerning which we doubt, whatever it may be in itself, or to another, would, in us, whilst this doubt remains upon our minds, be certainly sinful. The case is expressly so adjudged by St. Paul, with whose authority we will for the present rest contented.

Happy is he that condemneth not himself in that thing which he alloweth; and he that doubteth, is damned condemned if he eat, for whatsoever is not of faith i. Because it is right, says one. Because it is agreeable to the fitness of things, says another. Because it is conformable to reason and nature, says a third.

Because it is conformable to truth, says a fourth.

Mark Timmons

Because it promotes the public good, says a fifth. Because it is required by the will of God, concludes a sixth. The fitness of things, means their fitness to produce happiness: the nature of things, means that actual constitution of the world, by which some things, as such and such actions, for example, produce happiness, and others misery; reason is the principle, by which we discover or judge of this constitution: truth is this judgement expressed or drawn out into propositions. So that it necessarily comes to pass, that what promotes the public happiness, or happiness on the whole, is agreeable to the fitness of things, to nature, to reason, and to truth: and such as will appear by and by is the Divine character, that what promotes the general happiness, is required by the will of God; and what has all the above properties, must needs be right; for, right means no more than conformity to the rule we go by, whatever that rule be.

And this is the reason that moralists, from whatever different principles they set out, commonly meet in their conclusions; that is, they enjoin the same conduct, prescribe the same rules of duty, and, with a few exceptions, deliver upon dubious cases the same determinations. Secondly , it is to be observed, that these answers all leave the matter short; for the inquirer may turn round upon his teacher with a second question, in which he will expect to be satisfied, namely, Why am I obliged to do what is right; to act agreeably to the fitness of things; to conform to reason, nature, or truth; to promote the public good, or to obey the will of God?

Whereas if a father or a master, any great benefactor, or one on whom my fortune depends, require my vote, I give it him of course: and my answer to all who ask me why I voted so and so, is, that my father or my master obliged me; that I had received so Edition: current; Page: [ 35 ] many favours from, or had so great a dependence upon, such a one, that I was obliged to vote as he directed me.

I will not undertake to say that the words obligation and obliged are used uniformly in this sense, or always with this distinction: nor is it possible to tie down popular phrases to any constant signification: but wherever the motive is violent enough, and coupled with the idea of command, authority, law, or the will of a superior, there, I take it, we always reckon ourselves to be obliged.

As we should not be obliged to obey the laws, or the magistrate, unless rewards or punishments, pleasure or pain, somehow or other, depended upon our obedience; so neither should we, without the same reason, be obliged to do what is right, to practise virtue, or to obey the commands of God. And then let it be asked, Why am I obliged to keep my word?

This solution goes to the bottom of the subject, as no further question can reasonably be asked. Whereas, from what has been said it appears, that moral obligation is like all other obligations; and that obligation is nothing more than an inducement of sufficient strength, and resulting, in some way, from the command of another. There is always understood to be a difference between an act of prudence and an act of duty. Thus, if I distrust a man who owed me a sum of money, I should reckon it an act of prudence to get another person bound with him; but I should hardly call it an act of duty.

On the other hand, it would be thought a very unusual and loose kind of language, to say, that, as I had made such a promise, it was prudent to perform it: or that, as my friend, when he went abroad, placed a box of jewels in my hands, it would be prudent in me to preserve it for him till he returned. Now, in what, you will ask, does the difference consist? The difference, and the only difference, is this; that, in the one case, we consider what we shall gain or lose in the present world; in the other case, we consider also what we shall gain or lose in the world to come.

They who would establish a system of morality, independent of a future state, must look out for some different idea of moral obligation; unless they can show that virtue conducts the possessor to certain happiness in this life, or to a much greater share of it than he could attain by a different behaviour. Will there be after this life any distribution of rewards and punishments at all? The first question comprises the credibility of the Christian Religion, together with the presumptive proofs of a future retribution from the light of nature.

The second question comprises the province of morality. Both questions are too much for one work. The affirmative therefore of the first, although we confess that it is the foundation upon which the whole fabric rests, must in this treatise be taken for granted. As the will of God is our rule; to inquire what is our duty, or what we are obliged to do, in any instance, is, in effect, to inquire what is the will of God in that instance?

By his express declarations, when they are to be had, and which must be sought for in Scripture. By what we can discover of his designs and disposition from his works; or, as we usually call it, the light of nature. And here we may observe the absurdity of separating natural and revealed religion from each other. The object of both is the same—to discover the will of God—and, provided we do but discover it, it matters nothing by what means.

Hume, in his fourth Appendix to his Principles of Morals, has been pleased to complain of the modern scheme of uniting Ethics with the Christian Theology. They who find themselves disposed to join in this complaint, will do well to observe what Mr. Hume himself has been able to make of morality without this union.

And for that purpose, let them read the second part of the ninth section of the above essay; which part contains the practical Edition: current; Page: [ 39 ] application of the whole treatise—a treatise which Mr. Unless they rise up from this celebrated essay, with stronger impressions upon their minds than it ever left upon mine, they will acknowledge the necessity of additional sanctions. But the necessity of these sanctions is not now the question. If they be in fact established, if the rewards and punishments held forth in the Gospel will actually come to pass, they must be considered.

Such as reject the Christian Religion, are to make the best shift they can to build up a system, and lay the foundation of morality, without it. But it appears to me a great inconsistency in those who receive Christianity, and expect something to come of it, to endeavour to keep all such expectations out of sight in their reasonings concerning human duty. As this presumption is the foundation of our whole system, it becomes necessary to explain the reasons upon which it rests. When God created the human species, either he wished their happiness, or he wished their misery, or he was indifferent and unconcerned about both.

If he had wished our misery, he might have made sure of his purpose, by forming our senses to be so many sores and pains to us, as they are now instruments of gratification and enjoyment: or by placing us amidst objects so ill-suited to our perceptions, as to have continually offended us, instead of ministering to our refreshment and delight. He might have made, for example, every thing we tasted, bitter; every thing we saw, loathsome; every thing we touched, a sting; every smell a stench; and every sound a discord.

If he had been indifferent about our happiness or misery, we must impute to our good fortune as all design by this supposition is excluded both the capacity of our senses to receive pleasure, and the supply of external objects fitted to produce it. But either of these and still more both of them being too much to be attributed to accident, nothing remains but the first supposition, that God, when he created the human species, wished their happiness; and made for them the provision which he has made, with that view, and for that purpose. The same argument may be proposed in different terms, thus: Contrivance proves design: and the predominant tendency of the contrivance indicates the disposition of the designer.

The world abounds with contrivances: and all the contrivances which we are acquainted with, are directed to beneficial purposes. Evil, no doubt, exists; but is never, that we can perceive, the object of contrivance. Teeth are contrived to eat, not to ache; their aching now and then, is incidental to the contrivance, perhaps inseparable from it: or even, if you will, let it be called a defect in the contrivance; but it is not the object of it.

This is a distinction which well deserves to be attended to. But if you had occasion to describe instruments of torture or execution, This Edition: current; Page: [ 41 ] engine, you would say, is to extend the sinews; this to dislocate the joints; this to break the bones; this to scorch the soles of the feet.

Here, pain and misery are the very objects of the contrivance. Now, nothing of this sort is to be found in the works of nature. We never discover a train of contrivance to bring about an evil purpose. No anatomist ever discovered a system of organization calculated to produce pain and disease; or, in explaining the parts of the human body, ever said, This is to irritate; this to inflame; this duct is to convey the gravel to the kidneys; this gland to secrete the humour which forms the gout: if by chance he come at a part of which he knows not the use, the most he can say is, that it is useless: no one ever suspects that it is put there to incommode, to annoy, or to torment.

Since then God hath called forth his consummate wisdom to contrive and provide for our happiness, and the world appears to have been constituted with this design at first; so long as this constitution is upholden by him, we must in reason suppose the same design to continue. The contemplation of universal nature rather bewilders the mind than affects it. There is always a bright spot in the prospect, upon which the eye rests; a single example, perhaps, by which each man finds himself more convinced than by all others put together.

I seem, for my own part, to see the benevolence of the Deity more clearly in the pleasures of very young children, than in any thing in the world. But the pleasures of a healthy infant are so manifestly provided for it by another, and the benevolence of the provision is so unquestionable, that every child I see at its sport, affords to my mind a kind of sensible evidence of the finger of God, and of the disposition which directs it. But the example, which strikes each man most strongly, is the true example for him: and hardly two minds hit upon the same; which shows the abundance of such examples about us.

We conclude, therefore, that God wills and wishes the happiness of his creatures. So then actions are to be estimated by their tendency. It is the utility of any moral rule alone, which constitutes the obligation of it. But to all this there seems a plain objection, viz. There are occasions, in which the hand of the assassin would be very useful.

Moral & Political Philosophy: Department of Philosophy - Northwestern University

The present possessor of some great estate employs his influence and fortune, to annoy, corrupt, or oppress, all about him. His estate would devolve, by his death, to a successor of an opposite character. It is useful, therefore, to despatch such a one as soon as possible out of the way; as the neighbourhood will exchange Edition: current; Page: [ 43 ] thereby a pernicious tyrant for a wise and generous benefactor. It may be useful to get possession of a place, a piece of preferment, or of a seat in parliament, by bribery or false swearing: as by means of them we may serve the public more effectually than in our private station.

What then shall we say? Must we admit these actions to be right, which would be to justify assassination, plunder, and perjury; or must we give up our principle, that the criterion of right is utility? The true answer is this; that these actions, after all, are not useful, and for that reason, and that alone, are not right. To see this point perfectly, it must be observed that the bad consequences of actions are twofold, particular and general. The particular bad consequence of an action, is the mischief which that single action directly and immediately occasions. The general bad consequence is, the violation of some necessary or useful general rule.

Thus, the particular bad consequence of the assassination above described, is the fright and pain which the deceased underwent; the loss he suffered of life, which is as valuable to a bad man, as to a good one, or more so; the prejudice and affliction, of which his death was the occasion, to his family, friends, and dependants.

The general bad consequence is the violation of this necessary general rule, that no man be put to death for his crimes but by public authority. Although, therefore, such an action have no particular bad consequences, or greater particular good consequences, yet it is not useful, by reason of the general consequence, which is of more importance, and which is evil. And the same of the other two instances, and of a million more which might be mentioned.

But as this solution supposes, that the moral government of the world must proceed by general rules, it remains that we show the necessity of this. You cannot permit one action and forbid another, without showing a difference between them. Consequently, the same sort of actions must be generally permitted or generally forbidden. Where, therefore, the general permission of them would be pernicious, it becomes necessary to lay down and support the rule which generally forbids them. Thus, to return once more to the case of the assassin. The assassin knocked the rich villain on the head, because he thought him better out of the way than in it.

The necessity of general rules in human government is apparent: but whether the same necessity subsist in the Divine oeconomy, in that distribution of rewards and punishments to which a moralist looks forward, may be doubted. I answer, that general rules are necessary to every moral government: and by moral government I mean any dispensation, whose object is to influence the conduct of reasonable creatures.

For if, of two actions perfectly similar, one be punished, and the other be rewarded or forgiven, which is the consequence of rejecting Edition: current; Page: [ 45 ] general rules, the subjects of such a dispensation would no longer know either what to expect or how to act. Rewards and punishments would cease to be such—would become accidents. Like the stroke of a thunderbolt, or the discovery of a mine, like a blank or a benefit-ticket in a lottery, they would occasion pain or pleasure when they happened; but, following in no known order, from any particular course of action, they could have no previous influence or effect upon the conduct.

An attention to general rules, therefore, is included in the very idea of reward and punishment.