Selections from the Speeches and Writings of Edmund Burke. Edmund Burke
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has planted in man a sense of ambition, and a satisfaction arising from the contemplation of his excelling his fellows in something deemed valuable amongst them. It is this passion that drives men to all the ways we see in use of signalizing themselves, and that tends to make whatever excites in a man the idea of this distinction so very pleasant. It has been so strong as to make very miserable men take comfort, that they were supreme in misery; and certain it is, that, where we cannot distinguish ourselves by something excellent, we begin to take a complacency in some singular infirmities, follies, or defects of one kind or other. It is on this principle that flattery is so prevalent; for flattery is no more than what raises in a man's mind an idea of a preference which he has not.
EXTENSIONS OF SYMPATHY
For sympathy must be considered as a sort of substitution, by which we are put into the place of another man, and affected in many respects as he is affected; so that this passion may either partake of the nature of those which regard self-preservation, and turning upon pain may be a source of the sublime; or it may turn upon ideas of pleasure; and then whatever has been said of the social affections, whether they regard society in general, or only some particular modes of it, may be applicable here. It is by this principle chiefly that poetry, painting, and other affecting arts, transfuse their passions from one breast to another, and are often capable of grafting a delight on wretchedness, misery, and death itself.
PHILOSOPHY OF TASTE
So far, then, as taste belongs to the imagination, its principle is the same in all men; there is no different in the manner of their being affected, nor in the causes of the affection; but in the DEGREE there is a difference, which arises from two causes principally; either from a greater degree of natural sensibility, or from a closer and longer attention to the object.
CLEARNESS AND STRENGTH IN STYLE
We do not sufficiently distinguish, in our observations upon language, between a clear expression and a strong expression. These are frequently confounded with each other, though they are in reality extremely different. The former regards the understanding; the latter belongs to the passions. The one describes a thing as it is; the latter describes it as it is felt. Now, as there is a moving tone of voice, an impassioned countenance, an agitated gesture, which affect independently of the things about which they are exerted, so there are words, and certain dispositions of words, which being peculiarly devoted to passionate subjects, and always used by those who are under the influence of any passion, touch and move us more than those which far more clearly and distinctly express the subject-matter. We yield to sympathy what we refuse to description. The truth is, all verbal description, merely as naked description, though never so exact, conveys so poor and insufficient an idea of the thing described, that it could scarcely have the smallest effect, if the speaker did not call in to his aid those modes of speech that mark a strong and lively feeling in himself. Then, by the contagion of our passions, we catch a fire already kindled in another, which probably might never have been struck out by the object described. Words, by strongly conveying the passions, by those means which we have already mentioned, fully compensate for their weakness in other respects.
UNITY OF IMAGINATION
Since the imagination is only the representation of the senses, it can only be pleased or displeased with the images, from the same principle on which the sense is pleased or displeased with the realities; and consequently there must be just as close an agreement in the imaginations as in the senses of men. A little attention will convince us that this must of necessity be the case.
EFFECT OF WORDS
If words have all their possible extent of power, three effects arise in the mind of the hearer. The first is, the SOUND; the second, the PICTURE, or representation of the thing signified by the sound; the third is, the AFFECTION of the soul produced by one or by both of the foregoing. COMPOUNDED ABSTRACT words, of which we have been speaking (honour, justice, liberty, and the like), produce the first and the last of these effects, but not the second. SIMPLE ABSTRACTS, are used to signify some one simple idea without much adverting to others which may chance to attend it, as blue, green, hot, cold, and the like; these are capable of effecting all three of the purposes of words; as the AGGREGATE words, man, castle, horse, etc. are in a yet higher degree. But I am of opinion, that the most general effect, even of these words, does not arise from their forming pictures of the several things they would represent in the imagination; because, on a very diligent examination of my own mind, and getting others to consider theirs, I do not find that once in twenty times any such picture is formed, and, when it is, there is most commonly a particular effort of the imagination for that purpose. But the aggregate words operate, as I said of the compound-abstracts, not by presenting any image to the mind, but by having from use the same effect on being mentioned, that their original has when it is seen.
INVESTIGATION
I am convinced that the method of teaching which approaches most nearly to the method of investigation is incomparably the best; since, not content with serving up a few barren and lifeless truths, it leads to the stock on which they grew; it tends to set the reader himself in the track of invention, and to direct him into those paths in which the author has made his own discoveries, if he should be so happy as to have made any that are valuable.
THE SUBLIME
Whatever is fitted in any sort to excite the ideas of pain, and danger, that is to say, whatever is in any sort terrible, or is conversant about terrible objects, or operates in a manner analogous to terror, is a source of the SUBLIME; that is, it is productive of the strongest emotion which the mind is capable of feeling.
OBSCURITY
Those despotic governments which are founded on the passions of men, and principally upon the passion of fear, keep their chief as much as may be from the public eye. The policy has been the same in many cases of religion. Almost all the heathen temples were dark. Even in the barbarous temples of the Americans at this day, they keep their idol in a dark part of the hut which is consecrated to his worship. For this purpose too the Druids performed all their ceremonies in the bosom of the darkest woods, and in the shade of the oldest and most spreading oaks. No person seems better to have understood the secret of heightening, or of setting terrible things, if I may use the expression, in their strongest light, by the force of a judicious obscurity, than Milton.
PRINCIPLES OF TASTE
Whatever certainty is to be acquired in morality and the science of life; just the same degree of certainty have we in what relates to them in works of imitation. Indeed, it is for the most part in our skill in manners, and in the observances of time and place, and of decency in general, which is only to be learned in those schools to which Horace recommends us, that what is called taste, by way of distinction, consists; and which is in reality no other than a more refined judgment. On the whole it appears to me, that what is called taste, in its most general acceptation, is not a simple idea, but is partly made up of a perception of the primary pleasures of sense, of the secondary pleasures of the imagination, and of the conclusions of the reasoning faculty, concerning the various relations of these, and concerning the human passions, manners, and actions. All this is requisite to form taste, and the ground-work of all these is the same in the human mind; for as the senses are the great originals of all our ideas, and consequently of all our pleasures, if they are not uncertain and arbitrary, the whole ground-work of taste is common to all, and therefore there is a sufficient foundation for a conclusive reasoning on these matters.
THE BEAUTIFUL
Beauty is a thing much too affecting not to depend upon some positive qualities. And, since it is no creature of our reason, since it strikes us without any reference to use, and even where no use at all can be discerned, since the order and method of nature is generally very different from our measures and proportions, we must conclude that beauty is, for the greater part, some quality in bodies acting mechanically upon the human mind by the intervention of the senses.
THE REAL AND THE IDEAL
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