can
discover the double relations, by which they operate on the passions.
If we find that all these causes are related to self, and produce a
pleasure or uneasiness separate from the passion, there will remain no
farther scruple with regard to the present system. We shall principally
endeavour to prove the latter point; the former being in a manner
self-evident.
To begin, with vice and virtue; which are the most obvious causes of
these passions; it would be entirely foreign to my present purpose to
enter upon the controversy, which of late years has so much excited the
curiosity of the publick. WHETHER THESE MORAL DISTINCTIONS BE FOUNDED ON
NATURAL AND ORIGINAL PRINCIPLES, OR ARISE FROM INTEREST AND EDUCATION.
The examination of this I reserve for the following book; and in the
mean time I shall endeavour to show, that my system maintains its ground
upon either of these hypotheses; which will be a strong proof of its
solidity.
For granting that morality had no foundation in nature, it must still
be allowed, that vice and virtue, either from self-interest or the
prejudices of education, produce in us a real pain and pleasure; and
this we may observe to be strenuously asserted by the defenders of that
hypothesis. Every passion, habit, or turn of character (say they)
which has a tendency to our advantage or prejudice, gives a delight
or uneasiness; and it is from thence the approbation or disapprobation
arises. We easily gain from the liberality of others, but are always
in danger of losing by their avarice: Courage defends us, but cowardice
lays us open to every attack: Justice is the support of society, but
injustice, unless checked would quickly prove its ruin: Humility exalts;
but pride mortifies us. For these reasons the former qualities are
esteemed virtues, and the latter regarded as vices. Now since it is
granted there is a delight or uneasiness still attending merit or
demerit of every kind, this is all that is requisite for my purpose.
But I go farther, and observe, that this moral hypothesis and my present
system not only agree together, but also that, allowing the former to be
just, it is an absolute and invincible proof of the latter. For if
all morality be founded on the pain or pleasure, which arises from
the prospect of any loss or advantage, that may result from our own
characters, or from those of others, all the effects of morality must-be
derived from the same pain or pleasure, and among the rest,
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