is the effect of an excellent general law with regard to temper and habitude of mind already explained. It is just so in natural compositions or machines, in which some particular spring may acquire too much force in proportion to the rest, and the end of the whole, by various causes: and as it is in mechanism, so is it in moral nature. When all the springs and wheels are sound and right, and in a just ballance, then and then only all will go right. The happiness as well as the proper business of man as a rational agent, consists in exerting himself to understand his frame; and understanding it, to give due attention and diligence to keep all his moral springs and movements in their due and proportioned strength, as benevolence and his love of beauty and order direct, and as self-love itself requires for interest’s sake: virtue and happiness being the same, as has been proved.
All our affections, not only the public ones, but even the private, respect society, and are formed with a view to it.
Our affections, no doubt, one and all of them are often matter of uneasiness to ourselves, and sometimes occasion misery to others; it must be so when any one is indulged and nourished into a degree of strength above its proper tone; but the question is, which of them we could have wanted without greater loss and suffering in the whole. They are by nature ballanced one against another, as the antagonist muscles of the body, either of which separately would have occasioned distortion and irregular motion, yet jointly they form a machine most accurately subservient to the necessities, conveniencies, and happiness of the whole system.a We have already observed whence the ultimate necessity arises of adding certain uneasy sensations to all our desires, from which they have the name of passions.a And we have a power of<182> reason and reflexion by which we may discern what course of acting will naturally tend to procure us the most valuable sort of gratifications of all our desires, and prevent all intolerable or unnecessary pains, or provide some support under them. Nay we have wisdom sufficient to form right ideas of general laws and constitutions, so as to preserve large societies in peace and prosperity, and promote a general good amidst all the private interests. Now as to take away our passions and affections would be to deprive us of all the springs and motives, all the principles necessary to action, and to leave nothing to our reason to govern and guide; so, on the other hand, to rob us of our reason, would be to deprive us of a guiding principle, and to reduce us to the lowest condition of animals impelled and driven by instinct and appetites, without any foresight, without capacity of chusing, and consequently without all capacity of virtue or merit. As well therefore may one deny that we are made for walking erect, and not to grovel on the ground, as that we are made for society; since all our powers and affections are contrived for the good of our kind. Even those of the private sort are plainly so; for do they not then only work towards private good when they preserve that due proportion which the common good of mankind requires? and becoming too strong or too weak with regard to the general good of our kind, do they not likewise become disproportioned with regard to the private system and its well being? This is plain from the very principle of self-preservation, or the love of life, that becomes unable to answer its end in the private system, producing inability to save ones self when it is too strong; and when it is too weak, is the occasion of equal mischief to ourselves and others. For as the timorous and fearful cannot help themselves and others, so the rash and adventurous do not bring more hurt upon others<183> than upon themselves. Thus therefore the private affections are equally well adjusted to private and publick good. But if they should be said to belong merely to the selfish system, and to have no farther respect in their contrivance and tendency, there are however many other affections in our nature, which do not immediately pursue merely private good, but which in many cases lead us directly beyond ourselves, violently interesting us in the concerns and for the affairs of others in their adversity as well as prosperity, and conducing to make us regardless of ourselves, or at least to make us prefer the interest of our fellow creatures to our own private ease. What else are our compassion and friendly sense of sorrow, but the alarms and impulses of kind nature, watchfula for the whole, to engage us in the interest of others, and to prompt us to fly to the relief of a suffering brother? What are the στοργη; i.e. natural affection to offspring, sympathy, friendship, the love of ones country; or, in one word, all our social feelings, which make up,b or lay the foundation for so much of our happiness, but so many necessary ties by which we are linked together and make one system? By these each private agent, is originally and independently of his own choice, made subservient to the good of the whole. And in consequence of this mechanism of our nature, he who voluntarily continues in that rational union, cultivates it, and delights in employing his powers and talents for the general good of his kind, makes himself happy; and he who does not continue this natural union freely, but voluntarily endeavours<184> to break it and disunite himself from mankind, renders himself wretched; and yet he cannot totally burst the bonds of nature. His moral and public sense, his desire of honour and esteem, and the very necessities of his nature will continue to make him dependent on his kind, and oblige him to serve it whether he inclines to it or not.
Society or variety of social happiness requires variety of talents and characters.
The exigencies of our animal life require diversity.
Moral happiness requires the same diversity.
A variety of different tempers and characters is requisite to make various reflexions or modifications of social happiness.
II. But let it be observed in the second place, That men could not be made fit for society, or for the social happiness which arises from partnership, from communication and participation, and the reciprocal interchange of friendly offices, without being so constituted that they should mutually stand in need of each other; and hence it follows that in order to society, not only diversity, but inequality of talents, mental as well as bodily, is absolutely necessary;a for otherwise there would be no dependence, and consequently no place for social affections to exert themselves, or for the mutual contribution toward public good, which is involved in the very idea of society and community. Now this diversity and inequality which partnership,<185> communication, and social intercourse require, is in our case in a great measure (as has been observed)a the necessary result of our being related to a sensible world; or of that mutual union between our minds and bodies which is requisite to our having the pleasures of every kind we are susceptible of in that way, which have been enumerated. So strict and closs is the concatenation of things with regard to our make, that whatever is found to be fit or necessary in one respect, is so in all regards and views. The bodies by which we have a communication with a sensible world, and are capable of enjoying it, must be supported, nourished, and defended by methods which require diversity and inequality of powers; diversity and inequality of situations; superiorities and inferiorities arising from several varieties and differences. Minds united with bodies must be affected with the laws of matter and motion; and their different manners of being affected with these laws must be uniform and fixed, so that like effects may always<186> proceed from like causes and connexions. But all these dependencies on matter are the foundations of social exercises, and necessary to the pleasures and advantages of united social life. So complete then is the whole building, if I may so speak, that if any one part is altered, the whole can no longer stand or subsist, but must fall to the ground. What is necessary or fit for our progress in knowledge, and to our enjoyment of a sensible world, is likewise requisite to our moral perfection and to social happiness; and reciprocally whatever is necessary to the latter is necessary to the former; for social happiness must in the nature of things be a happiness of participation and communication; it must be a happiness that is reflected, as it were, from one creature to another, and that admits of various changes and modifications. Now different textures of bodies are not more necessary to the various reflexions, refractions, and transmissions of light, which constitute all the visible beauty of the corporeal world, than different structures and modifications of human minds are to the various reflexions and refractions, so to speak, of social happiness, which are requisite to the beauty and happiness of society. The only question with regard to the latter is, Whether they are not the properest to produce in the whole of things as equal a distribution of happiness, as those in the sensible world do of light and heat; that is, as equal a distribution as is consistent with the very nature of reflected
