to take advantage of error in any case, would be giving too much indulgence to indolence and remission of mind, tending to make us neglect the improvement of our rational faculties. Our nature is so happily framed as to avoid these extremes, by distinguishing between gain and loss. No man is conscious of wrong, when he takes advantage of an error committed by another to save himself from loss: if there must be a loss, common sense dictates, that it ought to rest upon the person
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who has erred, however innocently, rather than upon him who has not erred. Thus, in a competition among creditors about the estate of their bankrupt debtor, every one is at liberty to avail himself of even the slightest defects in the titles of his competitors, in order to save himself from loss. But, in lucro captando,9 the moral sense teacheth a different lesson; which is, that no man ought to take advantage of another’s error to make gain by it. Thus, an heir finding a brute diamond in the repositories of his ancestor, sells the same for a trifle, mistaking it for a common pebble: the purchaser is, in conscience and in equity, bound to restore the same, or to pay a just price. Thirdly, The following considerations tend to unfold a final cause, not less beautiful than the foregoing, of what the moral sense dictates with respect to mischief done without intention. Society could not subsist in any tolerable manner, were full scope given to rashness and negligence, <37> and to every action that is not strictly criminal: whence it is a maxim, founded not less upon utility than upon justice, That men living in society ought to be extremely circumspect as to every action that may possibly do harm. On the other hand, it is also a maxim, That as the prosperity and happiness of man depend on action, activity ought to be encouraged, instead of being discouraged by the dread of consequences. These maxims, seemingly in opposition, have natural limits that prevent their incroaching upon each other; which limits, at the same time, produce the most good to society of all that can be contrived by the most consummate lawgiver. There is a certain degree of attention and circumspection that men generally bestow upon affairs, proportioned to their importance: if that degree were not sufficient to defend against a claim of reparation, individuals would be too much cramped in action; which would lead to indolence instead of activity: if a less degree were sufficient, there would be too great scope for rash or remiss conduct; which would prove the bane of society. These remarks concerning the good of society, coincide entirely with what the moral sense dictates, as above mentioned, that the man who acts with foresight of the probability of mischief, or acts rashly and incautiously without such foresight, ought to be liable for the consequences; but that the man who acts cautiously, without foreseeing
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or suspecting that any mischief will ensue, and who therefore is entirely innocent, ought not to be liable for the consequences.
And upon this subject I add the final cause of what is explained above, viz. That the moral sense requires from every man, not his own degree of vigilance and attention, which may be very small, but that which belongs to the common nature of the species. That this is a wise regulation, will appear upon considering, that were reparation to depend upon personal circumstances, there would be a necessity of inquiring into the characters of men, their education, their manner of living, and the extent of their understanding; which would render judges arbitrary, and such law-suits inextricable. But by assuming the common nature of the species as a standard, by which every man in conscience judges of his own actions, law-suits about reparation are rendered easy and expeditious.
NOTANDUM BENE10
Among the many divisions of human actions in the preliminary discourse, there is one all along supposed, but not brought out into a clear light. It is what follows: 1. Actions that we are bound to perform. 2. Actions that we perform in prosecution of our rights or privileges. 3. Actions that are entirely voluntary or arbitrary; such as are done for amusement, or from an impulse to act without having any end in view. Thus one leaps, runs, throws stone, merely to exert strength or activity; which therefore are in the strictest sense voluntary.
In the preliminary discourse, p. <lxii>. we have the following proposition, That the moral sense prohibits every action that may probably do mischief; and therefore, that if the probability of mischief be foreseen, or may be foreseen, the action is culpable or faulty. In stating this proposition no actions were in view but the last in the foregoing division; and it was an omission not to confine the proposition to these; for it holds not with respect to actions done in prosecution of our rights or privileges. Such actions are governed by a different principle, mentioned p. <41>, That the
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probability of mischief, even foreseen, prohibits me not from following out my rights or privileges. And it is happily so ordered by nature. When we act merely for amusement, it is a salutary and just regulation, that we should be answerable for what harm we do that either is foreseen or may be foreseen. But our rights and privileges would be very little beneficial to us, were we put under the same restraint in making these effectual. What actions may be lawfully done in prosecuting our rights and privileges, are handled in book 1. part 1. chap 1. sect 1. What actions may be lawfully done without having in view to prosecute any right or privilege, are handled in the section immediately subsequent.
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IN TWO VOLUMES.
VOL. I.
EDINBURGH:
Printed for J. BELL, and W. CREECH, Edinburgh; and T. CADELL, London. MDCCLXXVIII.
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An author, not more illustrious by birth than by genius, says, in a letter concerning enthusiasm, “That he had so much need of some considerable presence or company to raise his thoughts on any occasion, that when alone he endeavoured to supply that want by fancying some great man of superior genius, whose imagined presence might inspire him with more than what he felt at ordinary hours.”1 To judge from his Lordship’s writings, this receipt must be a good one. It naturally ought to be so; and I imagine that I have more than once felt its enlivening influence. With respect to the first edition of this treatise in particular, I can affirm with great truth, that a great man of superior genius was never out of my view: Will Lord Mansfield relish this passage—How would he have expressed it—were my constant questions.
But though by this means I commanded more vigour of mind, and a keener exertion of thought, than I am capable of at ordinary hours; yet I had not courage to mention this to his Lordship, nor to the world. The subject I had undertaken was new: I could not hope to avoid errors, perhaps gross ones; and the absurdity appeared glaring, of acknowledging a sort of inspiration in a performance that might not exhibit the least spark of it.
No trouble has been declined upon the present edition; and yet that the work, even in its improved state, deserves his Lordship’s patronage, I am far from being confident. But however that be, it is no longer in my power
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to conceal, that the ambition of gaining Lord Mansfield’s approbation has been my chief support in this work. Never to reveal that secret would be to border on ingratitude.
Will your Lordship permit me to subscribe myself, with heart-satisfaction,
Your zealous friend,
HENRY HOME
August 1766
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An author who exerts his talents and industry upon a new