in pleasure; at least in his later
years, of which alone, on this point, I can speak confidently. He was
not insensible to pleasures; but he deemed very few of them worth the
price which, at least in the present state of society, must be paid
for them. The greater number of miscarriages in life he considered to
be attributable to the overvaluing of pleasures. Accordingly,
temperance, in the large sense intended by the Greek philosophers
--stopping short at the point of moderation in all indulgences--was
with him, as with them, almost the central point of educational
precept. His inculcations of this virtue fill a large place in my
childish remembrances. He thought human life a poor thing at best,
after the freshness of youth and of unsatisfied curiosity had gone by.
This was a topic on which he did not often speak, especially, it may
be supposed, in the presence of young persons: but when he did, it
was with an air of settled and profound conviction. He would sometimes
say that if life were made what it might be, by good government and
good education, it would be worth having: but he never spoke with
anything like enthusiasm even of that possibility. He never varied in
rating intellectual enjoyments above all others, even in value as
pleasures, independently of their ulterior benefits. The pleasures of
the benevolent affections he placed high in the scale; and used to
say, that he had never known a happy old man, except those who were
able to live over again in the pleasures of the young. For passionate
emotions of all sorts, and for everything which bas been said or
written in exaltation of them, he professed the greatest contempt.
He regarded them as a form of madness. "The intense" was with him a
bye-word of scornful disapprobation. He regarded as an aberration of
the moral standard of modern times, compared with that of the ancients,
the great stress laid upon feeling. Feelings, as such, he considered
to be no proper subjects of praise or blame. Right and wrong, good and
bad, he regarded as qualities solely of conduct--of acts and omissions;
there being no feeling which may not lead, and does not frequently lead,
either to good or to bad actions: conscience itself, the very desire to
act right, often leading people to act wrong. Consistently carrying
out the doctrine that the object of praise and blame should be the
discouragement of wrong conduct and the encouragement of right, he
refused to let his praise or blame