people deserve very special thanks. First, Shelly Kroll labored with me over the proofs and caught many errors with her eagle eye. Second, I have benefited beyond measure from Luigi Turco’s masterly Italian edition of the Essay with Illustrations. Through his scholarship I have avoided many pitfalls, and most of the notes in my edition are indebted in one way or another to his far more copious and erudite discussions. In particular, he has identified all of Hutcheson’s classical sources. I refer to Turco in a few of my notes, when I am deriving a particular point from him, but his mark is on virtually everything in this volume. All readers who can read Italian and want to know more about the Essay with Illustrations are referred to his work. Finally, thanks to Knud Haakonssen, the editor of this series, who has helped with many notes, edited my prose, and been a constant support and resource. Without him this edition would not exist.
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AN ESSAY ON THE NATURE AND CONDUCT OF THE PASSIONS AND AFFECTIONS, WITH ILLUSTRATIONS ON THE MORAL SENSE
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By the Author of the Inquiry into the Original of our Ideas of Beauty and Virtue.
Hoc opus, hoc studium, parvi properemus, & ampli,Si Patriae volumus, si Nobis vivere chari. Hor.1
LONDON:
Printed by J. Darby and T. Browne, for John Smith and William Bruce, Booksellers in Dublin; and sold by J. Osborn and T. Longman in Pater-Noster-Row, and S. Chandler in the Poultrey.
M.DCC.XXVIII.
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THE PREFACE
[iii] Altho the main practical Principles, which are inculcated in this Treatise, have this Prejudice in their Favour, that they have been taught and propagated by the best of Men in all Ages, yet there is reason to fear that renewed Treatises upon Subjects so often well manag’d, may be look’d upon as superfluous; especially since little is offer’d upon them which has not often been well said before. But [iv] beside that general Consideration, that old Arguments may sometimes be set in such a Light by one, as will convince those who were not [iv] moved by them, even when better express’d by another; since, for every Class of Writers, there are Classes of Readers adapted, who cannot relish any thing higher: Besides this, I say, the very Novelty of a Book may procure a little Attention, from those who over‐look the Writings which the World has long enjoy’d. And if by Curiosity, or any other means, some few can be engag’d to turn their Thoughts to these important Subjects, about which a little Reflection will discover the Truth, and a thorow Consideration of it may occasion a great Increase of real Happiness; no Person need be asham’d of his Labours as useless, which do such Service to any of his Fellow‐Creatures.
[v] If any should look upon some Things in this Inquiry into the Passions, as too subtile for common Apprehension, and consequently not [v] necessary for the Instruction of Men in Morals, which are the common business of Mankind: Let them consider, that the Difficulty on these Subjects arises chiefly from some previous Notions, equally difficult at least, which have been already receiv’d, to the great Detriment of many a Natural Temper; since many have been discourag’d from all Attempts of cultivating kind generous Affections in themselves, by a previous
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Notion that there are no such Affections in Nature, and that all Pretence to them was only Dissimulation, Affectation, or at best some unnatural Enthusiasm. And farther, that to discover Truth on these Subjects, nothing more is necessary than a little Attention to what passes in our own Hearts, [vi] and consequently every Man may come to Certainty in these Points, without much Art or Knowledge of other Matters.
[vi] Whatever Confusion the Schoolmen introduced into Philosophy, some of their keenest Adversaries2 seem to threaten it with a worse kind of Confusion, by attempting to take away some of the most immediate simple Perceptions, and to explain all Approbation, Condemnation, Pleasure and Pain, by some intricate Relations to the Perceptions of the External Senses. In like manner they have treated our Desires or Affections, making the most generous, kind and disinterested of them, to proceed from Self‐Love, by some subtle Trains of Reasoning, to which honest Hearts are often wholly Strangers.
[vii] Let this also still be remembred that the natural Dispositions of Mankind will operate regularly in those who never reflected upon them, nor form’d just Notions about them. [vii] Many are really virtuous who cannot explain what Virtue is. Some act a most generous disinterested Part in Life, who have been taught to account for all their Actions by Self‐Love, as their sole Spring. There have been very different and opposite Opinions in Opticks, contrary Accounts have been given of Hearing, voluntary Motion, Digestion, and other natural Actions. But the Powers themselves in reality perform their several Operations with sufficient Constancy and Uniformity, in Persons of good Health, whatever their Opinions be about them. In the same manner our moral Actions and Affections may be in good order, when our Opinions [viii] are quite wrong about them. True Opinions however, about both, may enable us to improve our natural Powers, and to rectify accidental Disorders incident unto them. And true Speculations on these Subjects must certainly [viii] be attended with as much Pleasure as any other Parts of Human Knowledge.
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It may perhaps seem strange, that when in this Treatise Virtue is suppos’d disinterested; yet so much Pains is taken, by a Comparison of our several Pleasures, to prove the Pleasures of Virtue to be the greatest we are capable of, and that consequently it is our truest Interest to be virtuous. But let it be remember’d here, that tho there can be no Motives or Arguments suggested which can directly raise any ultimate Desire, such as that of our own Happiness, or publick Affections (as we attempt to prove in Treatise IV;) [ix] yet if both
