LITMIR.BIZ

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work, he attempts to explain the meaning of the term obligation; but without success. He explains it to be, either, “a motive from self-interest, sufficient to determine those who duly consider it to a certain course of action;” which surely is not moral obligation; or “a determination, without regard to our own interest, to approve actions, and to perform them; which determination shall also make us displeased with ourselves, and uneasy upon having acted contrary to it;” in which sense, he says, there is naturally an obligation upon all men to benevolence.² But this account falls short of the true idea of obligation; because it makes no destinction betwixt it and that simple approbation of the moral sense which can be applied to heroism, magnanimity, generosity, and other exalted virtues, as well as to justice. Duty however belongs to the latter only; and no man reckons himself under an obligation to perform any action that belongs to the former.

      Neither is the author of the treatise upon human nature more successful, when he endeavours to resolve the moral sense into pure sympathy.^* According to that author, there is no more in morality, but approving or disapproving an action, after we discover by reflection that it tends to the good or hurt of society. This would be too fainta principle to control our irregular appetites and passions. It would scarce be sufficient to restrain us from in croaching upon our friends and neighbours; and, with regard to strangers, would be the weakest of all restraints. We shall by and by show, that morality has a more solid foundation. In the mean time, it is of importance to observe, that, upon this author’s system, as well as Hutcheson’s, the noted terms of duty, obligation, ought and should, &c. have no meaning.

      We shall now proceed to explain these terms, by pointing out the perceptions which they express. And, in performing this task, there will be discovered a wonderful and beautiful contrivance of the Author of our nature, to give authority to morality, by putting the self-affections in a due subordination to the social. The moral sense has in part been explained above; that by it we perceive some actions to be fit and meet to be done; and others to be unfit and unmeet. When this observation is applied to particulars, it is an evident fact, that we have a sense of fitness in kindly and beneficent actions: we approve ourselves and others for performing actions of this kind; as, on the other hand, we disapprove the unsociable, peevish, and hard-hearted. But in one class of actions, an additional circumstance is regarded by the moral sense. Submission to parents, gratitude to benefactors, and the acting justly to all, are perceived not only as fit and meet, but as our indispensable duty. On the other hand, the injuring others in their persons, in their fame, or in their goods are perceived not only as unfit to be done, but as absolutely wrong to be done, and what, upon no account, we ought to do. What is here asserted, is a matter of fact, which can admit of no other proof than an appeal to every man’s own perceptions. Lay prejudice aside, and give fair play to what passes in the mind: I ask no other concession. There is no man, however irregular in his life and manners, however poisoned by a wrong education, but must be sensible of these perceptions. And indeed the words which are to be found in all languages, and which are perfectly understood in the communication of sentiments, are an evident demonstration of it. Duty, obligation, ought and should, would be empty sounds, unless upon supposition of such perceptions. We do not consider actions that come under the notion of duty or obligation, or prohibited by them, as in any degree under our own power. We have the consciousness of necessity, and of being bound and tied to performance, as if under some external compulsion.

      It is proper here to be remarked, that benevolent and generous actions are not objects of this peculiar sense. Hence, such actions, though considered as fit and right to be done, are not however considered to be our duty, but as virtuous actions beyond what is strictly our duty. Benevolence and generosity are more beautiful, and more attractive of love and esteem, than justice. Yet, not being so necessary to the support of society, they are left upon the general footing of approbatory pleasure; while justice, faith, truth, without which society cannot subsist, are objects of the foregoing peculiar sense, to take away all shadow of liberty, and to put us under a necessity of performance. The virtues that are exacted from us as duties, may be termed primary: the other which are not exacted as duties, may be termed secondary.

      Dr. Butler, a manly and acute writer, hath gone farther than any other, to assign a just foundation for moral duty. He considers conscience or reflection,^*

      as one principle of action, which, compared with the rest as they stand together in the nature of man, plainly bears upon it marks of authority over all the rest, and claims the absolute direction of them all, to allow or forbid their gratification.

      And his proof of this proposition is, “that a disapprobation or reflection is in itself a principle manifestly superior to a mere propension.” Had this admirable writer handled the subject more professedly than he had occasion to do in a preface, it is more than likely he would have put it in a clear light. But he has not said enough to afford that light the subject is capable of. For it may be observed, in the first place, that a disapprobation of reflection is far from being the whole of the matter. Such disapprobation is applied to moroseness, selfishness, and many other partial affections, which are, however, not considered in a strict sense as contrary to our duty. And it may be doubted, whether a disapprobation of reflection be, in every case, a principle superior to a mere propension. We disapprove a man who neglects his private affairs, and gives himself up to love, hunting, or any other amusement: nay, he disapproves himself. Yet from this we cannot fairly conclude, that he is guilty of any breach of duty, or that it is unlawful for him to follow his propension. We may observe, in the next place, what will be afterward explained, that conscience, or the moral sense, is none of our principles of action, but their guide and director. It is still of greater importance to observe, that the authority of conscience does not consist merely in an act of reflection. It arises from a direct perception, which we have upon presenting the object, without the intervention of any sort of reflection. And the authority lies in this circumstance, that we perceive the action to be our duty, and what we are indispensably bound to perform. It is in this manner that the moral sense, with regard to some actions, plainly bears upon it the marks of authority over all our appetites and passions. It is the voice of God within us, which commands our strictest obedience, just as much as when his will is declared by express revelation.

      What is here stated will I hope clearly distinguish duty or moral obligation from benevolence: I know of no words in our language to make the distinction more clear. The overlooking this distinction is a capital defect in the writers who acknowledge morality to be founded on an innate sense: it has led them to reduce the whole of virtue to benevolence; and consequently, to hold mankind as bound to perform the highest acts of benevolence, because such acts produce the highest approbation. This doctrine cannot be altogether harmless, because it converts benevolence into indispensable duty, contrary to the system of nature. A young man who enters the world full of such notions soon discovers it to be above his power to conform his conduct to them. Will he not be naturally led to consider morality as a romance or chimera? If he escape that conclusion, he may justly consider himself as remarkably fortunate.ⁱⁱⁱ

      A very important branch of the moral sense remains still to be unfolded. In the matters above mentioned, performing of promises, gratitude, and abstaining from harming others, we have the peculiar sense of duty and obligation: but in transgressing these duties, we have not only the sense of vice and wickedness, but we have further the sense of merited punishment, and dread of its being inflicted upon us. This dread may be but slight in the more venial transgressions. But, in crimes of a deep dye, it rises to a degree of anguish and despair. Hence remorse of conscience, which, upon the commission of certain crimes, is a dreadful torture. This dread of merited punishment operates for the most part so strongly upon the imagination, that every unusual accident, every extraordinary misfortune, is by the criminal judged to be a punishment purposely inflicte dupon him. During prosperity, he makes a shift to blunt the stings of his conscience. But no sooner does he fall into distress or into any depression of mind, than his conscience lays fast hold of him: his crime stares him in the face; and every accidental misfortune is converted into a real punishment. “And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us; and we would not hear: therefore is this distress come upon us. And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore behold also, his blood is required.”^*

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