adjust it to his own taste and fancy. Regulations for human conduct are daily framed, without the least consideration, whether they arise out of human nature, or can be accommodated to it. And hence many airy systems, that relate not to man nor to any other being. Authors of a warm imagination and benevolent temper, exalt man to the angelic nature, and compose laws for his conduct, so refined as to be far above the reach of humanity. Others of a contrary disposition, forcing down all men to a level with the very lowest of their kind, assign them laws more suitable to brutes than to rational beings. In abstract science, writers may more innocently indulge their fancies. The worst that can happen is, to mislead us in matters where error has little influence on practice. But they who deal in moral philosophy ought to be cautious; for their errors seldom fail to have a bad tendency. The exalting of nature above its standard, is apt to disgust the mind, conscious of its weakness, and of its inability to attain such an uncommon degree of perfection. The debasing of nature tends to break the balance of the affections, by adding weight to the selfish and irregular appetites. Beside these bad effects, clashing opinions about morality are apt to tempt men who have any hollowness of heart, to shake off all principles, and to give way to every appetite: and then adieu to a just tenor of life, and consistency of conduct.
These considerations give the author of this essay a just concern to proceed with the utmost circumspection in his inquiries, and to try his conclusions by their true touchstone, that of facts and experiments. Had this method been strictly followed, the world would not have been perplexed with that variety of inconsistent systems, which unhappily have rendered morality a difficult and intricate science. An attempt to restore it to its original simplicity and authority, must be approved, however short one falls in the execution. Writers differ about the origin of the laws of nature, and they differ about the laws themselves. As the author is not fond of controversy, he will attempt a plan of the laws of nature, drawn from their proper source, laying aside what has been written on this subject.
In searching for the foundation of the laws of our nature, the following reflections occur. In the first place, two things cannot be more intimately connected than a being and its actions: for the connection is that of cause and effect. Such as the being is, such must its actions be. In the next place, the several classes into which nature has distributed living creatures, are not more distinguishable by an external form, than by an internal constitution, which manifests itself in an uniformity of conduct, peculiar to eachspecies. In the third place, any action conformable to the common nature of the species, is considered by us as regular and proper. It is according to order, and according to nature. But if there exist a being of a constitution different from that of its kind, the actions of this being, though conformable to its own peculiar constitution, will, to us, appear whimsical and disorderly. We shall have a feeling of disgust, as if we saw a man with two heads or four hands. These reflections lead us to the foundation of the laws of our nature. They are to be derived from the common nature of man, of which every person partakes who is not a monster.
As the foregoing observations make the groundwork of all morality, it may not be improper to enlarge a little upon them. Looking around, we find creatures of very different kinds, both as to external and internal constitution. Each species having a peculiar nature, ought to have a peculiar rule of action resulting from its nature. We find this to hold in fact; and it is extremely agreeable to observe, how accurately the laws of each species are adjusted to the frame of the individuals which compose it, so as to procure the conveniencies of life in the best manner, and to produce regularity and consistency of conduct. To give but one instance: the laws which govern sociable creatures, differ widely from those which govern the savage and solitary. Among solitary creatures, who have no mutual connection, there is nothing more natural nor more orderly, than to make food one of another. But for creatures in society to live after that manner, must be the effect of jarring and inconsistent principles. No such disorderly appearance is discovered upon the face of this globe. There is, as above observed, a harmony betwixt the internal and external constitution of the several classes of animals; and this harmony affords a delightful prospect of deep design, effectively carried into execution. The common nature of every class of beings is perceived by us as perfect; and if, in any instance, a particular being swerve from the common nature of its kind, the action produces a sense of disorder and wrong. In a word, it is according to order, that the different sorts of living creatures should be governed by laws adapted to their peculiar nature. We consider it as fit and proper that it should be so; and it is beautiful to find creatures acting according to their nature.
The force of these observations cannot be resisted by those who admit of final causes. We make no difficulty to pronounce, that a species of beings who have such or such a nature, are made for such or such an end. A lion has claws, because nature made him an animal of prey. A man has fingers, because he is a social animal made to procure food by art not by force. It is thus we discover for what end we were designed by nature, or the Author of nature. And the same chain of reasoning points out to us the laws by which we ought to regulate our actions: for acting according to nature, is acting so as to answer the end of our creation.
Having made out that the nature of man is the foundation of the laws that ought to govern his actions, it will be necessary to trace out human nature, so far as regards the present subject. If we can happily accomplish this part of our undertaking, it will be easy, in the synthetical method, to deduce the laws that ought to regulate our conduct. And we begin with examining in what manner we are related to beings and things around us; a speculation that will lead to the point in view.
As we are placed in a great world, surrounded with beings and things, some beneficial, some hurtful; we are so constituted, that scarce any object is indifferent to us: it either gives pleasure or pain; witness sounds, tastes, and smells. This is the most remarkable in objects of sight, which affect us in a more lively manner than objects of any other external sense. Thus, a spreading oak, a verdant plain, a large river, are objects that afford delight. A rotten carcase, a distorted figure, create aversion; which, in some instances, goes the length of horror.
With regard to objects of sight, whatever gives pleasure is said to be beautiful: whatever gives pain, is said to be ugly. The terms beauty and ugliness, in their proper signification, are confined to objects of sight. And indeed such objects, being more highly agreeable or disagreeable than others, deserve well to be distinguished by a proper name. But, as it happens with words that convey a more lively idea than ordinary, the terms are applied in a figurative sense to almost every thing that gives a high relish or disgust. Thus, we talk of a beautiful theorem, a beautiful thought, and a beautiful passage in music. And this way of speaking has become so familiar, that it is scarce reckoned a figurative expression.
Objects considered simply as existing, without relation to any end orany designing agent, are in the lowest rank or order with respect to beauty and ugliness; a smooth globe for example, or a vivid colour. But when external objects, such as works of art, are considered with relation to some end, we feel a higher degree of pleasure or pain. Thus, a building regular in all its parts, pleases the eye upon the very first view: but considered as a house for dwelling in, which is the end purposed, it pleases still more, supposing it to be well fitted to its end. A similar sensation arises in observing the operations of a well-ordered state, where the parts are nicely adjusted to the ends of security and happiness.
This perception of beauty in works of art or design, which is produced not barely by a sight of the object, but by viewing the object as fitted to some use, and as related to some end, includes in it what is termed approbation: for approbation, when applied to works of art, means our being pleased with them or conceiving them beautiful, in the view of being fitted to their end. Approbation and disapprobation are not applicable to the lowest class of beautiful and ugly objects. To say, that we approve a sweet taste, or a flowing