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Another source of the pleasure we receive from considering bodily advantages, is their utility to the person himself, who is possessed of them. It is certain, that a considerable part of the beauty of men, as well as of other animals, consists in such a conformation of members, as we find by experience to be attended with strength and agility, and to capacitate the creature for any action or exercise. Broad shoulders, a lank belly, firm joints, taper legs; all these are beautiful in our species because they are signs of force and vigour, which being advantages we naturally sympathize with, they convey to the beholder a share of that satisfaction they produce in the possessor.
So far as to the utility, which may attend any quality of the body. As to the immediate pleasure, it is certain, that an air of health, as well as of strength and agility, makes a considerable part of beauty; and that a sickly air in another is always disagreeable, upon account of that idea of pain and uneasiness, which it conveys to us. On the other hand, we are pleased with the regularity of our own features, though it be neither useful to ourselves nor others; and it is necessary at a distance, to make it convey to us any satisfaction. We commonly consider ourselves as we appear in the eyes of others, and sympathize with the advantageous sentiments they entertain with regard to us.
How far the advantages of fortune produce esteem and approbation from the same principles, we may satisfy ourselves by reflecting on our precedent reasoning on that subject. We have observed, that our approbation of those, who are possess d of the advantages of fortune, may be ascribed to three different causes. First, To that immediate pleasure, which a rich man gives us, by the view of the beautiful cloaths, equipage, gardens, or houses, which he possesses. Secondly, To the advantage, which we hope to reap from him by his generosity and liberality. Thirdly, To the pleasure and advantage, which he himself reaps from his possessions, and which produce an agreeable sympathy in us. Whether we ascribe our esteem of the rich and great to one or all of these causes, we may clearly see the traces of those principles, which give rise to the sense of vice and virtue. I believe most people, at first sight, will be inclined to ascribe our esteem of the rich to self-interest, and the prospect of advantage. But as it is certain, that our esteem or deference extends beyond any prospect of advantage to ourselves, it is evident, that that sentiment must proceed from a sympathy with those, who are dependent on the person we esteem and respect, and who have an immediate connexion with him. We consider him as a person capable of contributing to the happiness or enjoyment of his fellow-creatures, whose sentiments, with regard to him, we naturally embrace. And this consideration will serve to justify my hypothesis in preferring the third principle to the other two, and ascribing our esteem of the rich to a sympathy with the pleasure and advantage, which they themselves receive from their possessions. For as even the other two principles cannot operate to a due extent, or account for all the phaenomena, without having recourse to a sympathy of one kind or other; it is much more natural to chuse that sympathy, which is immediate and direct, than that which is remote and indirect. To which we may add, that where the riches or power are very great, and render the person considerable and important in the world, the esteem attending them, may, in part, be ascribed to another source, distinct from these three, viz. their interesting the mind by a prospect of the multitude, and importance of their consequences: Though, in order to account for the operation of this principle, we must also have recourse to sympathy; as we have observed in the preceding section.
It may not be amiss, on this occasion, to remark the flexibility of our sentiments, and the several changes they so readily receive from the objects, with which they are conjoined. All the sentiments of approbation, which attend any particular species of objects, have a great resemblance to each other, though derived from different sources; and, on the other hand, those sentiments, when directed to different objects, are different to the feeling, though derived from the same source. Thus the beauty of all visible objects causes a pleasure pretty much the same, though it be sometimes derived from the mere species and appearance of the objects; sometimes from sympathy, and an idea of their utility. In like manner, whenever we survey the actions and characters of men, without any particular interest in them, the pleasure, or pain, which arises from the survey (with some minute differences) is, in the main, of the same kind, though perhaps there be a great diversity in the causes, from which it is derived. On the other hand, a convenient house, and a virtuous character, cause not the same feeling of approbation; even though the source of our approbation be the same, and flow from sympathy and an idea of their utility. There is something very inexplicable in this variation of our feelings; but it is what we have experience of with regard to all our passions and sentiments.
Thus upon the whole I am hopeful, that nothing is wanting to an accurate proof of this system of ethics. We are certain, that sympathy is a very powerful principle in human nature. We are also certain, that it has a great influence on our sense of beauty, when we regard external objects, as well as when we judge of morals. We find, that it has force sufficient to give us the strongest sentiments of approbation, when it operates alone, without the concurrence of any other principle; as in the cases of justice, allegiance, chastity, and good-manners. We may observe, that all the circumstances requisite for its operation are found in most of the virtues; which have, for the most part, a tendency to the good of society, or to that of the person possessed of them. If we compare all these circumstances, we shall not doubt, that sympathy is the chief source of moral distinctions; especially when we reflect, that no objection can be raised against this hypothesis in one case, which will not extend to all cases. Justice is certainly approved of for no other reason, than because it has a tendency to the public good: And the public good is indifferent to us, except so far as sympathy interests us in it. We may presume the like with regard to all the other virtues, which have a like tendency to the public good. They must derive all their merit from our sympathy with those, who reap any advantage from them: As the virtues, which have a tendency to the good of the person possessed of them, derive their merit from our sympathy with him.
Most people will readily allow, that the useful qualities of the mind are virtuous, because of their utility. This way of thinking is so natural, and occurs on so many occasions, that few will make any scruple of admitting it. Now this being once admitted, the force of sympathy must necessarily be acknowledged. Virtue is considered as means to an end. Means to an end are only valued so far as the end is valued. But the happiness of strangers affects us by sympathy alone. To that principle, therefore, we are to ascribe the sentiment of approbation, which arises from the survey of all those virtues, that are useful to society, or to the person possessed of them. These form the most considerable part of morality.
