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Of self-love, and its various influence, to cause love to others, or the contrary.
Many assert, that all love arises from self-love. In order to determine this point, it should be clearly determined what is meant by self-love. Self-love, I think, is generally defined “a man’s love of his own happiness;” which is short, and may be thought very plain: but in reality is an ambiguous definition, as the expression his own, is equivocal, and liable to be taken in two very different senses. For a man’s own happiness may either be taken universally, for all the happiness or pleasure of which the mind is in any regard the subject, or whatever is grateful and pleasing to men; or it may be taken for the pleasure a man takes in his own proper, private, and separate good. And so self-love may be taken two ways.
1. It may be taken for the same as his loving whatsoever is pleasing to him. Which comes only to this, that self-love is a man’s liking, and being suited and pleased in that which he likes, and which pleases him; or, that it is a man’s loving what he loves. For whatever a man loves, that thing is grateful and pleasing to him, whether that be his own peculiar happiness, or the happiness of others. And if this be all that they mean by self-love, no wonder they suppose that all love may be resolved into self-love. For it is undoubtedly true, that whatever a man loves, his love may be resolved into his loving what he loves.—If by self-love is meant nothing else but a man’s loving what is grateful or pleasing to him, and being averse to what is disagreeable, this is calling that self-love, which is only a general capacity of loving or hating; or a capacity of being either pleased or displeased; which is the same thing as a man’s having a faculty of will. For if nothing could be either pleasing or displeasing, agreeable or disagreeable, to a man, then he could incline to nothing, and will nothing. But if he is capable of having inclination, will and choice, then what he inclines to, and chooses, is grateful to him, whatever that be; whether it be his own private good, the good of his neighbors, or the glory of God. And so far as it is grateful or pleasing to him, so far it is a part of his pleasure, good, or happiness.
But if this be what is meant by self-love, there is an impropriety and absurdity even in the putting of the question, Whether all our love, or our love to each particular object of our love, does not arise from self-love? For that would be the same as to inquire, Whether the reason why our love is fixed on such and such particular objects, is not, that we have a capacity of loving some things? This may be a general reason why men love or hate any thing at all; and therein differ from stones and trees, which love nothing, and hate nothing. But it can never be a reason why men’s love is placed on such and such objects. That a man in general loves, and is pleased with happiness, or has a capacity of enjoying happiness, cannot be the reason why such and such things become his happiness: as for instance, why the good of his neighbour, or the happiness and glory of God, is grateful and pleasing to him, and so becomes a part of his happiness.
Or if what they mean, who say that all love comes from self-love, be not, that our loving such and such particular persons and things arises from our love to happiness in general, but from a love to our own happiness, which consists in these objects; so, the reason why we love benevolence to our friends, or neighbors, is, because we love our happiness, consisting in their happiness, which we take pleasure in:—still the notion is absurd. For here the effect is made the cause of that of which it is the effect: our happiness, consisting in the happiness of the person beloved, is made the cause of our love to that person. Whereas the truth plainly is, that our love to the person is the cause of our delighting or being happy in his happiness. How comes our happiness to consist in the happiness of such as we love, but by our hearts being first united to them in affection, so that we as it were look on them as ourselves, and so on their happiness as our own? Men who have benevolence to others have pleasure when they see others’ happiness, because seeing their happiness gratifies some inclination that was in their hearts before. They before inclined to their happiness; which was by benevolence or good-will; and therefore, when they see their happiness, their inclination is suited, and they are pleased. But the being of inclinations and appetites is prior to any pleasure in gratifying these appetites.
2. Self-love, as the phrase is used in common speech, most commonly signifies a man’s regard to his confined private self, or love to himself with respect to his private interest.
By private interest I mean that which most immediately consists in those pleasures, or pains, that are personal. For there is a comfort, and a grief, that some have in others’ pleasures, or pains; which are in others originally, but are derived to them, or in some measure become theirs, by virtue of a benevolent union of heart with others. And there are other pleasures and pains that are originally our own, and not what we have by such a participation with others. Which consist in perceptions agreeable, or contrary, to certain personal inclinations implanted in our nature; such as the sensitive appetites and aversions. Such also is the disposition or the determination of the mind to be pleased with external beauty, and with all inferior, secondary beauty, consisting in uniformity, proportion, &c. whether in things external or internal, and to dislike the contrary deformity. Such also is the natural disposition in men to be pleased in a perception of their being the objects of the honour and love of others, and displeased with others’ hatred and contempt. For pleasures and uneasiness of this kind are doubtless as much owing to an immediate determination of the mind by a fixed law of our nature, as any of the pleasures or pains of external sense. And these pleasures are properly of the private and personal kind; being not by any participation of the happiness or sorrow of others, through benevolence. It is evidently mere self-love that appears in this disposition. It is easy to see, that a man’s love to himself will make him love love to himself, and hate hatred to himself. And as God has constituted our nature, self-love is exercised in no one disposition more than in this. Men, probably, are capable of much more pleasure and pain through this determination of the mind, than by any other personal inclination or aversion whatsoever. Though perhaps we do not so very often see instances of extreme suffering by this means, as by some others, yet we often see evidences of men’s dreading the contempt of others more than death; and by such instances may conceive something what men would suffer, if universally hated and despised; and may reasonably infer something of the greatness of the misery, that would arise under a sense of universal abhorrence, in a great view of intelligent being in general, or in a clear view of the Deity, as incomprehensibly and immensely great, so that all other beings are as nothing and vanity—together with a sense of his immediate continual presence, and an infinite concern with him and dependence upon him—and living constantly in the midst of most clear and strong evidences and manifestations of his hatred and contempt. These things may be sufficient to explain what I mean by private interest; in regard to which, self-love, most properly so called, is immediately exercised. 131
And here I would observe, that if we take self-love in this sense, so love to some others may truly be the effect of self-love; i.e. according to the common method and order which is maintained in the laws of nature. For no created thing has power to produce an effect any otherwise than by virtue of the laws of nature. Thus, that a man should love those who are of his party, and who are warmly engaged on his side, and promote his interest, is the natural consequence of a private self-love. Indeed there is no metaphysical necessity, in the nature of things, that because a man loves himself, and regards his own interest, he therefore should love those that love him, and promote his interest, i.e. to suppose it to be otherwise implies no contradiction. It will not follow from any absolute metaphysical necessity, that because bodies have solidity, cohesion, and gravitation towards the centre of the earth, therefore a weight suspended on the beam of a balance should have greater power to counterbalance a weight on the other side, when at a distance from the fulcrum, than when it is near. It implies no contradiction that it should be otherwise; but only as it contradicts that beautiful proportion and harmony, which the Author of nature observes in the laws of nature he has established. Neither is there any absolute necessity, that because there is an internal mutual attraction of the parts of the earth, or any other sphere, whereby the whole becomes one solid coherent body, therefore other bodies that are around it, should also be attracted by it, and those that are nearest, be attracted most. But according to the order and proportion generally observed in the laws of nature, one of these effects is connected with the other, so that it is justly looked upon as the same power of attraction in the globe of the earth, which draws bodies about the earth towards its centre, with that which attracts the parts of the earth themselves one to another; only exerted under different circumstances. By a like order of nature, a man’s love to those that love him, is no more than a certain expression or effect of self-love. No other principle is needful in order to the effect, if nothing intervenes to countervail the natural tendency of self-love. Therefore there is no more true virtue in a man thus loving his friends merely from self-love, than there is in self-love itself, the principle from whence it proceeds. So, a man being disposed to hate those that hate him, or to resent injuries done him, arises from self-love, in like manner as loving those that love us, and being thankful for kindness shown us.
But it is said by some, that it is apparent there is some other principle concerned in exciting the passions of gratitude and anger besides self-love, viz. moral sense, or sense of moral beauty and deformity, determining the minds of all mankind to approve of, and be pleased with virtue, and to disapprove of vice, and behold it with displicence; and that their seeing or supposing this moral beauty or deformity, in the kindness of a benefactor, or opposition of an adversary, is the occasion of these affections of gratitude or anger. Otherwise, why are not these affections excited in us towards inanimate things that do us good or hurt? Why do not we experience gratitude to a garden, or fruitful field? And why are we not angry with a tempest, or blasting mildew, or an overflowing stream? We are very differently affected towards those that do us good from the virtue of generosity, or hurt us from the vice of envy and malice, than towards things that hurt or help us, which are destitute of reason and will. Concerning this, I would make several remarks.
1. Those who thus argue, that gratitude and anger cannot proceed from self-love, might argue in the same way, and with equal reason, that neither can these affections arise from love to others: which is contrary to their own scheme. They say, that the reason why we are affected with gratitude and anger towards men, rather than things without life, is moral sense: which they say is the effect of that principle of benevolence or love to others, or love to the public, which is naturally in the hearts of all mankind. But now I might say, according to their own way of arguing, gratitude and anger cannot arise from love to others, or love to the public, or any sense of mind that is the fruit of public affection. For how differently are we affected towards those that do good or hurt to the public from understanding and will, and public motive, from what we are towards such inanimate things as the sun and the clouds, that do good to the public, by enlightening and enlivening beams and refreshing showers; or mildew, and an overflowing stream, that does hurt to the public, by destroying the fruits of the earth! Yea, if such a kind of argument be good, it will prove that gratitude and anger cannot arise from the united influence of self-love, and public love, or moral sense arising from public affection. For, if so, why are we not affected towards inanimate things, that are beneficial or injurious both to us and the public, in the same manner as to them that are profitable or hurtful to both on choice and design, and from benevolence or malice?
2. On the supposition, that men love those who love them, and are angry with those who hate them, from the natural influence of self-love; it is not at all strange that the Author of nature, who observes order, uniformity, and harmony in establishing its laws, should so order, that it should be natural for self-love to cause the mind to be affected differently towards exceedingly different objects; and that it should cause our heart to extend itself in one manner towards inanimate things, which gratify self-love, without sense or will, and in another manner towards beings which we look upon as having understanding and will, like ourselves, and exerting these faculties in our favour, and promoting our interest from love to us. No wonder, seeing we love ourselves, that it should be natural to us to extend something of that same kind of love which we have for ourselves, to them who are the same kind of beings as ourselves, and comply with the inclinations of our self-love, by expressing the same sort of love towards us.
3. If we should allow that to be universal, that in gratitude and anger there is the exercise of some kind of moral sense—as it is granted there is something that may be so called—all the moral sense that is essential to those affections, is a sense of desert—; which is to be referred to that sense of justice, before spoken of, consisting in an apprehension of that secondary kind of beauty that lies in uniformity and proportion; which solves all the difficulty in the objection. Others’ love and kindness to us, or their ill-will and injuriousness, appear to us to deserve our love or our resentment. Or, in other words, it seems to us no other than just, that as they love us and do us good, we also should love them and do them good. And so it seems just, that when others’ hearts oppose us, and they from their hearts do us hurt, our hearts should oppose them, and that we should desire themselves may suffer in like manner as we have suffered, i.e. there appears to us to be a natural agreement, proportion, and adjustment between these things; which is indeed a kind of moral sense, or sense of beauty in moral things. But, as was before shown, it is a moral sense of a secondary kind, and is entirely different from a sense or relish of the original essential beauty of true virtue; and may be without any principle of true virtue in the heart. Therefore, doubtless, it is a great mistake in any to suppose, that the moral sense which appears and is exercised in a sense of desert, is the same thing as a love of virtue, or a disposition and determination of mind to be pleased with true virtuous beauty, consisting in public benevolence. Which may be further confirmed, if it be considered, that even with respect to a sense of justice or desert, consisting in uniformity, and agreement between others’ actions, towards us, and our actions towards them, in a way of well-doing, or of ill-doing, it is not absolutely necessary to the being of these passions of gratitude and anger, that there should be any notion of justice in them, in any public or general view of things: as will appear by what shall be next observed.
4. Those authors who hold, that the moral sense, which is natural to all mankind, consists in a natural relish of the beauty of virtue, and so arises from a principle of true virtue implanted by nature in the hearts of all, hold that true virtue consists in public benevolence. Therefore, if the affections of gratitude and anger necessarily imply such a moral sense as they suppose, then these affections imply some delight in the public good, and an aversion of the mind to public evil. And if so, then every time a man feels anger for opposition, or gratitude for any favour, there must be at least a supposition of a tendency to public injury in that opposition, and a tendency to public benefit 132 in the favour that excites his gratitude. But how far is this from being true! For instance; a ship’s crew enter into a conspiracy against the master, to murder him, and run away with the ship, and turn pirates: but before they bring their matters to ripeness of execution, one of them repents, and opens the whole design; whereupon the rest are apprehended and brought to justice. The crew are enraged with him that has betrayed them, and earnestly seek opportunity to revenge themselves upon him. And for an instance of gratitude: a gang of robbers that have long infested the neighboring country, have a particular house whither they resort, and where they meet from time to time, to divide their booty, and hold their consultations for carrying on their pernicious designs. The magistrates and officers of the country, after many fruitless endeavours to discover their secret place of resort, at length are well-informed where it is, and are prepared with sufficient force to surprise them, and seize them all, at the place of rendezvous, at an hour appointed, when they understand they will all be there. A little before the arrival of the appointed hour, while the officers with their bands are approaching, some person is so kind to these robbers, as to give them notice of their danger, so as just to give them opportunity to escape. They are thankful to him, and give him a handful of money for his kindness. Now, in such instances, I think it is plain, that there is no supposition of a public injury in that which is the occasion of their anger; yea, they know the contrary. Nor is there any supposition of public good in that which excites their gratitude; neither has public benevolence, or moral sense, consisting in a determination to approve of what is for the public good, any influence at all in the affair. And though there be some affection, besides a sense of uniformity and proportion, that has influence in such anger and gratitude, it is not public affection or benevolence, but private affection; yea, that affection which is to the highest degree private, consisting in a man’s love of his own person.
5. The passion of anger, in particular, seems to have been unluckily chosen as a medium to prove a sense and determination to delight in virtue, consisting in benevolence natural to all mankind. For if that moral sense which is exercised in anger, were that which arose from a benevolent temper of heart, being no other than a sense or relish of the beauty of benevolence, one would think, a disposition to anger should increase, at least in some proportion, as a man had more of a sweet, benign, and benevolent temper: which seems contrary to experience, which shows that the less men have of benevolence, and the more they have of a contrary temper, the more are they disposed to anger and deep resentment of injuries.
And though gratitude be that which many speak of as a certain noble principle of virtue, which God has implanted in the hearts of all mankind; and though it be true there is a gratitude that is truly virtuous; and the want of gratitude, or an ungrateful temper, is truly vicious, and argues an abominable depravity of heart; yet I think, what has been observed may serve to convince such as impartially consider it, not only that not all anger, or hating those which hate us, but also that not all gratitude, or loving those which love us, arises from a truly virtuous benevolence of heart.
Another sort of affections, which may be properly referred to self-love, as its source, and which might be expected to be the fruit of it, according to the general analogy of nature’s laws, is that of affections to such as are near to us by the ties of nature. Such are those of whose beings we have been the occasion, in whom we have a very peculiar propriety, and whose circumstances, even from the beginning of their existence, many ways lead them to a high esteem of us, and to treat us with great dependence, submission, and compliance. These the constitution of the world makes to be united in interest, and accordingly to act as one, in innumerable affairs, with a communion in each other’s affections, desires, cares, friendships, enmities, and pursuits. As to the opinion of those who ascribe the natural affection there is between parents and children to a particular instinct of nature, I shall take notice of it afterwards.
And as men may love persons and things from self-love, so may their love to qualities and characters arise from the same source. Some represent this, as though there were need of a great degree of metaphysical refining to make it out, that men approve of others from self-love, whom they hear of at a distance, or read of in history, or see represented on the stage, from whom they expect no profit or advantage. But perhaps it is not considered, that what we approve of in the first place is the character; and from the character we approve the person. And is it a strange thing, that men should from self-love like a temper or character, which, in its nature and tendency, falls in with the nature and tendency of self-love; and which we know by experience and self-evidence, without metaphysical refining, in the general tends to men’s pleasure and benefit? And on the contrary, is it strange that any should dislike what they see tends to men’s pain and misery? Is there need of a great degree of subtilty and abstraction, to make it out, that a child, who has heard and seen much of what is calculated strongly to fix an idea of the pernicious, deadly nature of the rattlesnake, should have an aversion to that species from self-love; so as to have a degree of this aversion and disgust excited by seeing even the picture of that animal? And that from the same self-love it should be pleased with a lively representation of some pleasant fruit of which it has often tasted the sweetness? Or, with the image of some bird, which it has always been told is innocent, and with whose pleasant singing it has often been entertained? Yet the child neither fears being bitten by the picture of the snake, nor expects to eat of the painted fruit, or to hear the figure of the bird sing. I suppose none will think it difficult to allow, that such an approbation or disgust of a child may be accounted for from its natural delight in the pleasures of taste and hearing, and its aversion to pain and death, through self-love, together with the habitual connexion of these agreeable or terrible ideas with the form and qualities of these objects, the ideas of which are impressed on the mind of the child by their images.
And where is the difficulty of allowing, that a person may hate the general character of a spiteful and malicious man, for the like reason as he hates the general nature of a serpent; knowing, from reasoning, instruction, and experience, that malice in men is pernicious to mankind, as well as spite or poison in a serpent? And if a man may from self-love disapprove the vices of malice, envy, and others of that sort, which naturally tend to the hurt of mankind, why may he not from the same principle approve the contrary virtues of meekness, peaceableness, benevolence, charity, generosity, justice, and the social virtues in general; which, he as easily and clearly knows, naturally tend to the good of mankind?—It is undoubtedly true, that some have a love to these virtues from a higher principle. But yet I think it as certainly true, that there is generally in mankind a sort of approbation of them, which arises from self-love.
Besides what has been already said, the same thing further appears from this; that men commonly are most affected towards, and most highly approve, those virtues which agree with their interest most, according to their various conditions in life. We see that persons of low condition are especially enamoured with a condescending, accessible, affable temper in the great; not only in those whose condescension has been exercised towards themselves; but they will be peculiarly taken with such a character when they have accounts of it from others, or when they meet with it in history, or even in romance. The poor will most highly approve and commend liberality. The weaker sex, who especially need assistance and protection, will peculiarly esteem and applaud fortitude and generosity in those of the other sex, of whom they read or hear, or which they have represented to them on a stage.
I think it plain from what has been observed, that as men may approve, and be disposed to commend, a benevolent temper from self-love; so the higher the degree of benevolence is, the more may they approve of it. This will account for some kind approbation, from this principle, even of love to enemies, viz. as a man loving his enemies is an evidence of a high degree of benevolence of temper; the degree of it appearing from the obstacles it overcomes. And it may be here observed, that the consideration of the tendency and influence of self-love may 133 show, how men in general may approve of justice from another ground, besides that approbation of the secondary beauty there is in uniformity and proportion, which is natural to all. Men, from their infancy, see the necessity of it, not only that it is necessary for others, or for human society; but they find the necessity of it for themselves, in instances that continually occur; which tends to prejudice them in its favour, and to fix an habitual approbation of it from self-love.
Again, that forementioned approbation of justice and desert, arising from a sense of the beauty of natural agreement and proportion, will have a kind of reflex and indirect influence to cause men to approve benevolence, and disapprove malice; as men see that he who hates and injures others deserves to be hated and punished, and that he who is benevolent and loves others, and does them good, deserves himself also to be loved and rewarded by others, as they see the natural congruity or agreement, and mutual adaptedness, of these things. And having always seen this, malevolence becomes habitually connected in the mind with the idea of being hated and punished, which is disagreeable to self-love; and the idea of benevolence is habitually connected and associated with the idea of being loved and rewarded by others, which is grateful to self-love. And by virtue of this association of ideas, benevolence itself becomes grateful, and the contrary displeasing.
Some vices may become in a degree odious by the influence of self-love, through an habitual connexion of ideas of contempt with it; contempt being what self-love abhors. So it may often be with drunkenness, gluttony, sottishness, cowardice, sloth, niggardliness. The idea of contempt becomes associated with the idea of such vices, both because we are used to observe, that these things are commonly objects of contempt, and also find, that they excite contempt in ourselves. Some of them appear marks of littleness, i.e. of small abilities, and weakness of mind, and insufficiency for any considerable effects among mankind. By others, men’s influence is contracted into a narrow sphere, and by such means persons become of less importance, and more insignificant. And things of little importance are naturally little accounted of. And some of these ill qualities are such as mankind find it their interest to treat with contempt, as they are very hurtful to human society.—There are no particular moral virtues whatsoever, but what in some or other of these ways, and most of them in several, come to have some kind of approbation from self-love, without the influence of a truly virtuous principle; nor any particular vices, but what, by the same means, meet with some disapprobation.
This kind of approbation and dislike, through the joint influence of self-love and association of ideas, is in many vastly heightened by education. This is the means of a strong, close, and almost irrefragable association, in innumerable instances of ideas, which have no connexion any other way than by education; and is the means of greatly strengthening that association, or connexion, which persons are led into by other means: as any one would be convinced, perhaps more effectually than in most other ways, if they had opportunity of any considerable acquaintance with American savages and their children.
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