Hume's Political Discourses - David Hume

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temper or genius. To confine one’s expense entirely to such a gratification, without regard to friends or family, is an indication of a heart entirely devoid of humanity or benevolence. But if a man reserve time sufficient for all laudable pursuits, and money sufficient for all generous {p16} purposes, he is free from every shadow of blame or reproach.

      Since luxury may be considered either as innocent or blameable, one may be surprised at those preposterous opinions which have been entertained concerning it; while men of libertine principles bestow praises even on vicious luxury, and represent it as highly advantageous to society; and on the other hand, men of severe morals blame even the most innocent luxury, and regard it as the source of all the corruptions, disorders, and factions incident to civil government. We shall here endeavour to correct both these extremes, by proving, first, that the ages of refinement are both the happiest and most virtuous; secondly, that wherever luxury ceases to be innocent, it also ceases to be beneficial; and when carried a degree too far, is a quality pernicious, though perhaps not the most pernicious, to political society.

      To prove the first point, we need but consider the effects of refinement both on private and on public life. Human happiness, according to the most received notions, seems to consist in three ingredients: action, pleasure, and indolence; and though these ingredients ought to be mixed in different proportions, according to the particular dispositions of the person, yet no one ingredient can be entirely wanting without destroying, in some measure, the relish of the whole composition. Indolence or repose, indeed, seems not of itself to contribute much to our enjoyment; but, like sleep, is requisite as an indulgence to the weakness of human nature, which cannot support an uninterrupted course of business or pleasure. That quick march of the spirits which takes a man from himself, and chiefly gives satisfaction, does in the end exhaust the mind, and requires some intervals of repose, which, though agreeable for a moment, yet, if prolonged, beget a languor and lethargy that destroy all enjoyment. Education, custom, and example have a mighty influence in turning the mind to any of these pursuits; and it must be owned, that where they promote a relish for action and pleasure, they are so far favourable {p17} to human happiness. In times when industry and arts flourish, men are kept in perpetual occupation, and enjoy, as their reward, the occupation itself, as well as those pleasures which are the fruits of their labour. The mind acquires new vigour; enlarges its powers and faculties; and by an assiduity in honest industry, both satisfies its natural appetites and prevents the growth of unnatural ones, which commonly spring up when nourished with ease and idleness. Banish those arts from society, you deprive men both of action and of pleasure; and leaving nothing but indolence in their place, you even destroy the relish of indolence, which never is agreeable but when it succeeds to labour, and recruits the spirits, exhausted by too much application and fatigue.

      Another advantage of industry and of refinements in the mechanical arts is that they commonly produce some refinements in the liberal; nor can the one be carried to perfection without being accompanied, in some degree, with the other. The same age which produces great philosophers and politicians, renowned generals and poets, usually abounds with skilful weavers and ship-carpenters. We cannot reasonably expect that a piece of woollen cloth will be wrought to perfection in a nation which is ignorant of astronomy, or where ethics are neglected. The spirit of the age affects all the arts; and the minds of men, being once roused from their lethargy and put into a fermentation, turn themselves on all sides, and carry improvements into every art and science. Profound ignorance is totally banished, and men enjoy the privilege of rational creatures, to think as well as to act, to cultivate the pleasures of the mind as well as those of the body.

      The more these refined arts advance, the more sociable do men become; nor is it possible that, when enriched with science and possessed of a fund of conversation, they should be contented to remain in solitude, or live with their fellow-citizens in that distant manner which is peculiar to ignorant and barbarous nations. They flock into cities; love to receive and communicate knowledge; to show their {p18} wit or their breeding; their taste in conversation or living, in clothes or furniture. Curiosity allures the wise; vanity the foolish; and pleasure both. Particular clubs and societies are everywhere formed, both sexes meet in an easy and sociable manner, and the tempers of men, as well as their behaviour, refine apace. So that, besides the improvements which they receive from knowledge and the liberal arts, it is impossible but they must feel an increase of humanity from the very habit of conversing together and contributing to each other’s pleasure and entertainment. Thus industry, knowledge, and humanity are linked together by an indissoluble chain, and are found, from experience as well as reason, to be peculiar to the more polished, and, what are commonly denominated, the more luxurious ages.

      Nor are these advantages attended with disadvantages which bear any proportion to them. The more men refine upon pleasure the less will they indulge in excesses of any kind, because nothing is more destructive to true pleasure than such excesses. One may safely affirm that the Tartars are oftener guilty of beastly gluttony when they feast on their dead horses than European courtiers with all their refinements of cookery. And if libertine love, or even infidelity to the marriage-bed, be more frequent in polite ages, when it is often regarded only as a piece of gallantry, drunkenness, on the other hand, is much less common—a vice more odious and more pernicious both to mind and body. And in this matter I would appeal not only to an Ovid or a Petronius, but to a Seneca or a Cato. We know that Cæsar, during Catiline’s conspiracy, being necessitated to put into Cato’s hands a billet-doux which discovered an intrigue with Servilia, Cato’s own sister, that stern philosopher threw it back to him with indignation, and, in the bitterness of his wrath, gave him the appellation of drunkard, as a term more opprobrious than that with which he could more justly have reproached him.

      But industry, knowledge, and humanity are not advantageous in private life alone; they diffuse their beneficial {p19} influence on the public, and render the government as great and flourishing as they make individuals happy and prosperous. The increase and consumption of all the commodities which serve to the ornament and pleasure of life are advantageous to society, because at the same time that they multiply those innocent gratifications to individuals, they are a kind of storehouse of labour, which, in the exigencies of state, may be turned to the public service. In a nation where there is no demand for such superfluities men sink into indolence, lose all the enjoyment of life, and are useless to the public, which cannot maintain nor support its fleets and armies from the industries of such slothful members.

      This industry is much promoted by the knowledge inseparable from the ages of art and refinement; as, on the other hand, this knowledge enables the public to make the best advantage of the industry of its subjects. Laws, order, police, discipline—these can never be carried to any degree of perfection before human reason has refined itself by exercise, and by an application to the more vulgar arts, at least, of commerce and manufactures. Can we expect that a government will be well modelled by a people who know not how to make a spinning-wheel, or to employ a loom to advantage? Not to mention that all ignorant ages {p20} are infested with superstition, which throws the government off its bias, and disturbs men in the pursuit of their interest and happiness.

      Knowledge in the arts of government naturally begets mildness and moderation, by instructing men in the advantages of humane maxims above rigour and severity, which drive subjects into rebellion, and render the return to submission impracticable, by cutting off all hopes of pardon. When the tempers of men are softened as well as their knowledge improved, this humanity appears still more conspicuous, and is the chief characteristic which distinguishes a civilized age from times of barbarity and ignorance. Factions are then less inveterate, revolutions less tragical, authority less severe, and seditions less frequent. Even foreign wars abate of their

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