Chapter IV

Chapter IV. enquires whether a moral action must proceed from a moral
purpose in the agent. He decides in the affirmative, replying to
certain objections, and more especially to the allegation of Hume, that
justice is not a natural, but an artificial virtue. This last question
is pursued at great length in Chapter V., and the author takes occasion
to review the theory of Utility or Benevolence, set up by Hume as the
basis of morals. He gives Hume the credit of having made an important
step in advance of the Epicurean, or Selfish, system, by including the
good of others, as well as our own good, in moral acts. Still, he
demands why, if Utility and Virtue are identical, the same name should
not express both. It is true, that virtue is both agreeable and useful
in the highest degree; but that circumstance does not prevent it from
having a quality of its own, not arising from its being useful and
agreeable, but arising from its being virtue. The common good of
society, though a pleasing object to all men, hardly ever enters into
the thoughts of the great majority; and, if a regard to it were the
sole motive of justice, only a select number would ever be possessed of
the virtue. The notion of justice carries inseparably along with it a
notion of moral obligation; and no act can be called an act of justice
unless prompted by the motive of justice.


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2

2. _Self-love_. "It is an admirable saying of a worthy divine, that
though many discoveries have been made in the world of self-love, there
is yet abundance of _terra incognita_ left behind." There is nothing so
sincere upon earth as the love that creatures bear to themselves. "Man
centres everything in himself, and neither loves nor hates, but for his
own sake." Nay, more, we are naturally regardless of the effect of our
conduct upon others; we have no innate love for our fellows. The
highest virtue is not without reward; it has a satisfaction of its own,
the pleasure of contemplating one"s own worth. But is there no genuine
self-denial? Mandeville answers by a distinction: mortifying one
passion to gratify another is very common, but this not self-denial;
self-inflicted pain without any recompense--where is that to be found?


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The community method of rating talent is far more satisfactory

The community method of rating talent is far more satisfactory.
The inventor is related to his time or to human society by
means of the usefulness of his invention. The statesman is
rated by means of the deep-seated influence for improvement he
has had on his age. The educator finds his evaluation in the
constructive spirit and method he displays in bringing useful
spirit and methods to light. The scientist is measured by the
uplift his discovery gives to the sum and substance of human
welfare. If a product which some individual creates can not be
utilized by society, its creator is not regarded as having made
a contribution to human progress. As a consequence he does not
get a rating as genius. To get the appraisal of mankind the
product of the man of talent must get generally accepted, must
fill the want of society generally or of some clientele. If a
man produces something merely ingenious, something which does
not serve a considerable portion of humanity in the way of
satisfying a want, if his creation does not pass into use, he
does not step into the current of the world"s history as a
fruitful factor, he fails to attain to the rank of talent.


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Distinguishing between two phases of the intellect--the theoretic and

the practical--in the one of which it is an end to itself, but in the
other subordinated to an external aim, he places true happiness in acts
of the self-sufficing theoretic intelligence
Distinguishing between two phases of the intellect--the theoretic and
the practical--in the one of which it is an end to itself, but in the
other subordinated to an external aim, he places true happiness in acts
of the self-sufficing theoretic intelligence. In this life, however,
such a constant exercise of the intellect is not possible, and
accordingly what happiness there is, must be found, in great measure,
in the exercise of the practical intellect, directing and governing the
lower desires and passions. This twofold conception of happiness is
Aristotelian, even as expressed by Thomas under the distinction of
perfect and imperfect happiness; but when he goes on to associate
perfect happiness with the future life only, to found an argument for a
future life from the desire of a happiness more perfect than can be
found here, and to make the pure contemplation, in which consists
highest bliss, a vision of the divine essence face to face, a direct
cognition of Deity far surpassing demonstrative knowledge or mortal
faith--he is more theologian than philosopher, or if a philosopher,
more Platonist than Aristotelian.


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The wife will usually find in her husband less refinement of manners

than she herself possesses; and it is her great privilege, if not her
solemn duty, to illustrate the line of Cowper, and show that she is of


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Though we can never know the history of man"s origin, the lives

of the child and of the wild man help us to understand
something of the order of racial development
Though we can never know the history of man"s origin, the lives
of the child and of the wild man help us to understand
something of the order of racial development. All the higher
mental faculties grow in the child as they grew in the
race--out of impulse, instinct, feeling; and from infancy to
maturity we recapitulate mentally and physically the early
human-making stages, short circuiting in twenty years the
race-process.


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Either Justice is evidently founded on Utility, or our regard for it is

a simple instinct like hunger, resentment, or self-preservation
Either Justice is evidently founded on Utility, or our regard for it is
a simple instinct like hunger, resentment, or self-preservation. But on
this last supposition, property, the subject-matter, must be also
discerned by an instinct; no such instinct, however, can be affirmed.
Indeed, no single instinct would suffice for the number of
considerations entering into a fact so complex. To define Inheritance
and Contract, a hundred volumes of laws are not enough; how then can
nature embrace such complications in the simplicity of an instinct. For
it is not laws alone that we must have, but authorized interpreters.
Have we original ideas of praetors, and chancellors, and juries?


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