Conclusion : Part 4

An Enquiry Concerning the Principles of Morals
by David Hume

(Page 12 of 17)

Who can dispute that a mind, which supports a perpetual serenity and cheerfulness, a noble dignity and undaunted spirit, a tender affection and good-will to all around; as it has more enjoyment within itself, is also a more animating and rejoicing spectacle, than if dejected with melancholy, tormented with anxiety, irritated with rage, or sunk into the most abject baseness and degeneracy? And as to the qualities, immediately AGREEABLE to OTHERS, they speak sufficiently for themselves; and he must be unhappy, indeed, either in his own temper, or in his situation and company, who has never perceived the charms of a facetious wit or flowing affability, of a delicate modesty or decent genteelness of address and manner.

I am sensible, that nothing can be more unphilosophical than to be positive or dogmatical on any subject; and that, even if excessive scepticism could be maintained, it would not be more destructive to all just reasoning and inquiry. I am convinced that, where men are the most sure and arrogant, they are commonly the most mistaken, and have there given reins to passion, without that proper deliberation and suspense, which can alone secure them from the grossest absurdities. Yet, I must confess, that this enumeration puts the matter in so strong a light, that I cannot, at PRESENT, be more assured of any truth, which I learn from reasoning and argument, than that personal merit consists entirely in the usefulness or agreeableness of qualities to the person himself possessed of them, or to others, who have any intercourse with him. But when I reflect that, though the bulk and figure of the earth have been measured and delineated, though the motions of the tides have been accounted for, the order and economy of the heavenly bodies subjected to their proper laws, and Infinite itself reduced to calculation; yet men still dispute concerning the foundation of their moral duties. When I reflect on this, I say, I fall back into diffidence and scepticism, and suspect that an hypothesis, so obvious, had it been a true one, would, long ere now, have been received by the unanimous suffrage and consent of mankind.

Part II

Having explained the moral APPROBATION attending merit or virtue, there remains nothing but briefly to consider our interested OBLIGATION to it, and to inquire whether every man, who has any regard to his own happiness and welfare, will not best find his account in the practice of every moral duty. If this can be clearly ascertained from the foregoing theory, we shall have the satisfaction to reflect, that we have advanced principles, which not only, it is hoped, will stand the test of reasoning and inquiry, but may contribute to the amendment of men's lives, and their improvement in morality and social virtue. And though the philosophical truth of any proposition by no means depends on its tendency to promote the interests of society; yet a man has but a bad grace, who delivers a theory, however true, which, he must confess, leads to a practice dangerous and pernicious. Why rake into those corners of nature which spread a nuisance all around? Why dig up the pestilence from the pit in which it is buried? The ingenuity of your researches may be admired, but your systems will be detested; and mankind will agree, if they cannot refute them, to sink them, at least, in eternal silence and oblivion. Truths which are pernicious to society, if any such there be, will yield to errors which are salutary and ADVANTAGEOUS.

But what philosophical truths can be more advantageous to society, than those here delivered, which represent virtue in all her genuine and most engaging charms, and makes us approach her with ease, familiarity, and affection? The dismal dress falls off, with which many divines, and some philosophers, have covered her; and nothing appears but gentleness, humanity, beneficence, affability; nay, even at proper intervals, play, frolic, and gaiety. She talks not of useless austerities and rigours, suffering and self-denial. She declares that her sole purpose is to make her votaries and all mankind, during every instant of their existence, if possible, cheerful and happy; nor does she ever willingly part with any pleasure but in hopes of ample compensation in some other period of their lives. The sole trouble which she demands, is that of just calculation, and a steady preference of the greater happiness. And if any austere pretenders approach her, enemies to joy and pleasure, she either rejects them as hypocrites and deceivers; or, if she admit them in her train, they are ranked, however, among the least favoured of her votaries.

And, indeed, to drop all figurative expression, what hopes can we ever have of engaging mankind to a practice which we confess full of austerity and rigour? Or what theory of morals can ever serve any useful purpose, unless it can show, by a particular detail, that all the duties which it recommends, are also the true interest of each individual? The peculiar advantage of the foregoing system seems to be, that it furnishes proper mediums for that purpose.

That the virtues which are immediately USEFUL or AGREEABLE to the person possessed of them, are desirable in a view to self-interest, it would surely be superfluous to prove. Moralists, indeed, may spare themselves all the pains which they often take in recommending these duties. To what purpose collect arguments to evince that temperance is advantageous, and the excesses of pleasure hurtful, when it appears that these excesses are only denominated such, because they are hurtful; and that, if the unlimited use of strong liquors, for instance, no more impaired health or the faculties of mind and body than the use of air or water, it would not be a whit more vicious or blameable?

It seems equally superfluous to prove, that the COMPANIONABLE virtues of good manners and wit, decency and genteelness, are more desirable than the contrary qualities. Vanity alone, without any other consideration, is a sufficient motive to make us wish for the possession of these accomplishments. No man was ever willingly deficient in this particular. All our failures here proceed from bad education, want of capacity, or a perverse and unpliable disposition. Would you have your company coveted, admired, followed; rather than hated, despised, avoided? Can any one seriously deliberate in the case? As no enjoyment is sincere, without some reference to company and society; so no society can be agreeable, or even tolerable, where a man feels his presence unwelcome, and discovers all around him symptoms of disgust and aversion.

About the Author

David Hume was a Scottish philosopher, economist, and historian. He is considered one of the most important figures in the history of Western philosophy and the Scottish Enlightenment. Although in recent years interest in Hume's work has centred on his philosophical writing, it was as a historian that he first gained notoriety. His The History of England was the standard work on English history for sixty or seventy years until Macaulay's.