Principles of Equity. Henry Home, Lord Kames
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in advancing our own interest, we ought not altogether to neglect that of others. The man accordingly who confines his whole time and thoughts within his own little sphere, is condemned by all the world as guilty of wrong conduct; and the man himself, if his moral perceptions be not blunted by selfishness, must be sensible that he deserves to be condemned. On the other hand, it is possible that voluntary benevolence may be extended beyond proper bounds. The true balance of the mind consists in a subordination of benevolence to self-love; and therefore, where that balance is so varied as to give superior weight to the former, a man thus constituted will be excessive in his benevolence: he will sacrifice a great interest of his own to a small interest of others; and the moral sense dictates that such conduct is wrong.
With respect to the subject of this chapter in general, we have reason to presume from the uniformity of our moral perceptions, that there must be some general character distinguishing right actions, and their good effects, from wrong actions, and their ill effects. And from the deduction above given it will appear, that the general tendency of the former is, to promote the good of society; and of the latter, to obstruct that good. Universal benevolence, as a duty, is indeed not required of man; for an evident reason, that the performance is beyond the reach of his utmost abilities: but for
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promoting the general good, every duty is required of him that he can accomplish; which will appear from the slightest review of the foregoing duties. The prohibition of harming others is an easy task, and therefore is made universal. Our active duties are in a very different condition: man is circumscribed both in his capacity and powers; he cannot do good but in a slow succession; and therefore it is wisely ordered, that the obligation he is under to do good should be confined to his relations, his friends, his benefactors. Even distress cannot make benevolence a general duty: all a man can readily do, and <19> all he is bound to do, is to relieve those at hand; and accordingly we hear of distant misfortunes with very little or no concern.
At the same time, let us not misapprehend the moral system, as if it were our duty, or even lawful, to prosecute what, upon the whole, we reckon the most beneficial to society, balancing ill with good. In the moral system, it is not permitted to violate the most trivial right of any one, however beneficial it may be to others. For example, a man in low circumstances, by denying a debt he owes to a rich miser, saves himself and a hopeful family from ruin. In this case the good effect far outweighs the ill: but the moral sense admits no balancing between good and ill, and gives no quarter to injustice, whatever benefit it may produce. And hence a maxim in which all moralists agree, That we must not do evil even to bring about good. This doctrine, at the same time, is nicely correspondent to the nature of man: were it a rule in society, That a greater benefit to others would make it just to deprive me of my life, of my reputation, or of my effects, I should follow the advice of a celebrated philosopher, renounce society, and take refuge among the savages.1
CHAPTER III
Principles of Duty and of Benevolence.
Having thus shortly delineated the laws of nature, we proceed to a very important article; which is, to inquire into the means provided by the author of our nature for compelling obedience to these laws. The moral
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sense is an excellent guide; but the most expert guide will avail nothing to those who are not disposed to follow him. Intuitive knowledge of what is right, cannot of itself be a motive to act righteously, more than intuitive knowledge of what is wrong can be a motive to act unrighteously. From this single consideration, it must be evident, that, to complete the moral system, there ought to be some principle or propensity in our nature, some impelling power, to be a motive for acting when the moral sense says we ought to act, and to restrain us from acting when the moral sense says we ought not to act.
The author of our nature leaves none of his works imperfect. In order to render us obsequious to the moral sense, as our guide, he hath implanted in our nature the three great principles, of duty, of voluntary benevolence, and of rewards and punishments. <20>
It may possibly be thought that rewards and punishments, of which afterward, are sufficient of themselves to enforce the laws of our nature, without necessity of any other principle. Human laws, it is true, are inforc’d by these means, because no higher sanction is under the command of a terrestrial legislator: but the celestial legislator, with power that knows no control, and benevolence that knows no limits, has inforc’d his laws by means not less remarkable for their mildness than for their efficacy: he employs no external compulsion; but in order to engage our will on the side of moral conduct, has in the breast of every individual established the principles mentioned, which efficaciously excite us to obey the dictates of the moral sense. Other principles may solicit and allure; but the principle of duty assumes authority, commands, and must be obey’d.
As one great advantage of society is, the furnishing opportunities without end of mutual aid and assistance, beyond what is strictly our duty; nature hath disposed us to do good by the principle of benevolence, which is a powerful incitement to be kindly, beneficent, and generous. Nor is this principle, as will afterward appear, too sparingly distributed: its strength is so nicely proportioned to our situation in this world, as better to answer its destination, than if it were an over-match for self-interest, and for every other principle.
Thus, moral actions are divided into two classes: the first regards our duty, containing actions that ought to be done, and actions that ought not
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to be done: the other regards actions left to ourselves, containing actions that are right when done, but not wrong when left undone. It will appear afterward, that the well-being of society depends more on the first class than on the second; that society is indeed promoted by the latter; but that it can scarce subsist unless the former be made our duty. Hence it is, that actions only of the first class are made indispensable, actions of the second class being left to our own free will. And hence also it is, that the various principles or propensities that dispose us to actions of the first sort, are distinguished by the name of primary virtues, giving the name of secondary virtues to those principles or propensities which dispose us to actions of the other sort.* <21>
CHAPTER IV
Rewards and Punishments.
Reflecting upon the moral branch of our nature qualifying us for society in the most perfect manner, we cannot overlook the hand of our maker; for means so finely prepared to accomplish an important end, never happen by chance. At the same time it must be acknowledged, that in many men the principle of duty has not vigour nor authority sufficient to stem every tide of unruly passion: by the vigilance of some passions we are taken unprepared, deluded by the sly insinuations of others, or overwhelmed with the stormy impetuosity of a third sort. Moral evil thus gains ground, and much wrong is done. This new scene makes it evident, that there must be some article wanting to complete the present undertaking. The means provided for directing us in the road of duty are indeed explained; but as in deviating from the road wrongs are committed, there is hitherto nothing said of redressing these wrongs, nor of preventing the reiteration of them. To accomplish these valuable ends, there are added to the moral system the principle of rewards and punishments, and that of reparation; of which in their order.
Such animals as are governed entirely by instinct, may be qualified for
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society; which, among quadrupeds, is the case of the beavers; and, among winged animals, of the bees, of the crows, and of some other kinds. But very few of the human actions are instinctive: they are generally prompted by passions, of which there is an endless variety, social and selfish, benevolent and malevolent: and were every passion equally intitled to gratification, man would be utterly incapable of society; he would be a ship without a rudder, obedient to every wind, and moving at random, without any destination. The faculty of reason would make no opposition; for were there no sense of wrong, it would be reasonable to gratify every desire that harms not ourselves: and to talk of punishment would be absurd; for the very idea of punishment implies some wrong that ought to be repressed. Hence the necessity of the moral sense to qualify us for society, and to make us accountable beings: by teaching