Essays: Moral, Political, and Literary. David Hume
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casts his eye forward to see the influence of his actions upon posterity, and the judgments which will be formed of his character a thousand years hence; a creature, who traces causes and effects to a great length and intricacy; extracts general principles from particular appearances; improves upon his discoveries; corrects his mistakes; and makes his very errors profitable. On the other hand, we are presented with a creature the very reverse of this; limited in its observations and reasonings to a few sensible objects which surround it; without curiosity, without foresight; blindly conducted by instinct, and attaining, in a short time, its utmost perfection, beyond which it is never able to advance a single step. What a wide difference is there between these creatures! And how exalted a notion must we entertain of the former, in comparison of the latter!
There are two means commonly employed to destroy this conclusion: First, By making an unfair representation of the case, and insisting only upon the weaknesses of human nature. And secondly, By forming a new and secret comparison between man and beings of the most perfect wisdom. Among the other excellencies of man, this is one, that he can form an idea of perfections much beyond what he has experience of in himself; and is not limited in his conception of wisdom and virtue. He can easily exalt his notions and conceive a degree of knowledge, which, when compared to his own, will make the latter appear very contemptible, and will cause the difference between that and the sagacity of animals, in a manner, to disappear and vanish. Now this being a point, in which all the world is agreed, that human understanding falls infinitely short of perfect wisdom; it is proper we should know when this comparison takes place, that we may not dispute where there is no real difference in our sentiments. Man falls much more short of perfect wisdom, and even of his own ideas of perfect wisdom, than animals do of man; yet the latter difference is so considerable, that nothing but a comparison with the former can make it appear of little moment.
It is also usual to compare one man with another; and finding very few whom we can call wise or virtuous, we are apt to entertain a contemptible notion of our species in general. That we may be sensible of the fallacy of this way of reasoning, we may observe, that the honourable appellations of wise and virtuous, are not annexed to any particular degree of those qualities of wisdom and virtue; but arise altogether from the comparison we make between one man and another. When we find a man, who arrives at such a pitch of wisdom as is very uncommon, we pronounce him a wise man: So that to say, there are few wise men in the world, is really to say nothing; since it is only by their scarcity, that they merit that appellation. Were the lowest of our species as wise as TULLY, or lord BACON,1 we should still have reason to say, that there are few wise men. For in that case we should exalt our notions of wisdom, and should not pay a singular honour to any one, who was not singularly distinguished by his talents. In like manner, I have heard it observed by thoughtless people, that there are few women possessed of beauty, in comparison of those who want it; not considering, that we bestow the epithet of beautiful only on such as possess a degree of beauty, that is common to them with a few. The same degree of beauty in a woman is called deformity, which is treated as real beauty in one of our sex.
As it is usual, in forming a notion of our species, to compare it with the other species above or below it, or to compare the individuals of the species among themselves; so we often compare together the different motives or actuating principles of human nature, in order to regulate our judgment concerning it. And, indeed, this is the only kind of comparison, which is worth our attention, or decides any thing in the present question. Were our selfish and vicious principles so much predominant above our social and virtuous, as is asserted by some philosophers, we ought undoubtedly to entertain a contemptible notion of human nature.2
There is much of a dispute of words in all this controversy. When a man denies the sincerity of all public spirit or affection to a country and community, I am at a loss what to think of him. Perhaps he never felt this passion in so clear and distinct a manner as to remove all his doubts concerning its force and reality. But when he proceeds afterwards to reject all private friendship, if no interest or self-love intermix itself; I am then confident that he abuses terms, and confounds the ideas of things; since it is impossible for any one to be so selfish, or rather so stupid, as to make no difference between one man and another, and give no preference to qualities, which engage his approbation and esteem. Is he also, say I, as insensible to anger as he pretends to be to friendship? And does injury and wrong no more affect him than kindness or benefits? Impossible: He does not know himself: He has forgotten the movements of his heart; or rather he makes use of a different language from the rest of his countrymen, and calls not things by their proper names. What say you of natural affection? (I subjoin°) Is that also a species of self-love? Yes: All is self-love. Your children are loved only because they are yours: Your friend for a like reason: And your country engages you only so far as it has a connexion with yourself: Were the idea of self removed, nothing would affect you: You would be altogether unactive and insensible: Or, if you ever gave yourself any movement, it would only be from vanity, and a desire of fame and reputation to this same self. I am willing, reply I, to receive your interpretation of human actions, provided you admit the facts. That species of self-love, which displays itself in kindness to others, you must allow to have great influence over human actions, and even greater, on many occasions, than that which remains in its original shape and form. For how few are there, who, having a family, children, and relations, do not spend more on the maintenance and education of these than on their own pleasures? This, indeed, you justly observe, may proceed from their self-love, since the prosperity of their family and friends is one, or the chief of their pleasures, as well as their chief honour. Be you also one of these selfish men, and you are sure of every one’s good opinion and good will; or not to shock your ears with these expressions, the self-love of every one, and mine among the rest, will then incline us to serve you, and speak well of you.e
In my opinion, there are two things which have led astray those philosophers, that have insisted so much on the selfishness of man. In the first place, they found, that every act of virtue or friendship was attended with a secret pleasure; whence they concluded, that friendship and virtue could not be disinterested. But the fallacy of this is obvious. The virtuous sentiment or passion produces the pleasure, and does not arise from it. I feel a pleasure in doing good to my friend, because I love him; but do not love him for the sake of that pleasure.
In the second place, it has always been found, that the virtuous are far from being indifferent to praise; and therefore they have been represented as a set of vain-glorious men, who had nothing in view but the applauses of others. But this also is a fallacy. It is very unjust in the world, when they find any tincture° of vanity in a laudable action, to depreciate it upon that account, or ascribe it entirely to that motive. The case is not the same with vanity, as with other passions. Where avarice or revenge enters into any seemingly virtuous action, it is difficult for us to determine how far it enters, and it is natural to suppose it the sole actuating principle. But vanity is so closely allied to virtue, and to love the fame of laudable actions approaches so near the love of laudable actions for their own sake, that these passions are more capable of mixture, than any other kinds of affection; and it is almost impossible to have the latter without some degree of the former. Accordingly, we find, that this passion for glory is always warped and varied according to the particular taste or disposition of the mind on which it falls. NERO had the same vanity in driving a chariot, that TRAJAN had in governing the empire with justice and ability.3 To love the glory of virtuous deeds is a sure proof of the love of virtue.
THOSE who employ their pens on political subjects, free from party-rage, and party-prejudices, cultivate a science, which, of all others, contributes most to public utility, and even to the private satisfaction of those who addict themselves to the study of it. I am apt, however, to entertain a suspicion,