What is it that prompts the tongue when we censure an act of cruelty or
oppression? What is it that constitutes our restraint from offences that
tend to distress our fellow creatures? It is probably, in both cases, a
particular application of that principle, which, in presence of the
sorrowful, sends forth the tear of compassion; and a combination of all
those sentiments, which constitute a benevolent disposition; and if not a
resolution to do good, at least an aversion to be the instrument of harm.
[Footnote: Mankind, we are told, are devoted to interest; and this, in all
commercial nations, is undoubtedly true. But it does not follow, that they
are, by their natural dispositions, averse to society and mutual affection:
proofs of the contrary remain, even where interest triumphs most. What must
we think of the force of that disposition to compassion, to candour, and
good will, which, notwithstanding the prevailing opinion that the happiness
of a man consists in possessing the greatest possible share of riches,
preferments, and honours, still keeps the parties who are in competition
for those objects, on a tolerable footing of amity, and leads them to
abstain even from their own supposed good, when their seizing it appears in
the light of a detriment to others? What might we not expect from the human
heart in circumstances which prevented this apprehension on the subject of
fortune, or under the influence of an opinion as steady and general as the
former, that human felicity does not consist in the indulgences of animal
appetite, but in those of a benevolent heart; not in fortune or interest,
but in the contempt of this very object, in the courage and freedom which
arise from this contempt, joined to a resolute choice of conduct, directed
to the good of mankind, or to the good of that particular society to which
the party belongs?]
It may be difficult, however, to enumerate the motives of all the censures
and commendations which are applied to the actions of men.
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