The Good Book_ A Secular Bible - A. C. Grayling [322]
47. For in that case we should exalt our notions of wisdom still higher,
48. And should not pay a singular honour to anyone who was not singularly distinguished by his talents.
Epistle 2
1. As it is usual to compare man with the other species above or below him, or to compare the individuals of the species among themselves;
2. So we often compare together the different motives of human nature, in order to regulate our judgement concerning it.
3. And indeed this is the only kind of comparison which is worth our attention, or decides anything in the present question.
4. If our selfish and vicious principles were much more dominant than our social and virtuous principles, we ought undoubtedly to entertain a contemptuous notion of human nature.
5. But there is much that is mere dispute about words in this controversy. When a man denies the sincerity of public spirit or affection to a country and community, I am at a loss what to think of him.
6. Perhaps he never felt this emotion in so clear and distinct a manner as to remove all his doubts about its reality.
7. But when he proceeds afterwards to reject all private friendship, if no interest or self-love intermix itself, I am then confident that he abuses terms, and misunderstands the ideas they denote;
8. For it is impossible for anyone to be so selfish or stupid as to make no difference between one man and another, and to give no preference to qualities which invite his approbation and esteem.
9. Is he also as insensible to anger as he pretends to be to friendship? And does injury and wrong no more affect him than kindness or benefits?
10. Impossible: he does not know himself: he has forgotten the movements of his heart;
11. Or rather, he makes use of a different language from the rest of his countrymen, and does not call things by their proper names.
12. What does he say of natural affection? Is that also a species of self-love?
13. ‘Yes,’ he says: ‘all is self-love. My children are loved only because they are mine:
14. ‘My friend for a like reason: and my country engages me only so far as it has a connection with myself.’
15. So if the idea of self were removed, nothing would affect him! He would be altogether inactive and insensible:
16. Or, if he ever gave himself any movement, it would only be from vanity, and a desire of fame and reputation to his own self.
17. I reply that I am willing to accept his interpretation of human actions, provided he admit the facts:
18. That self-love which manifests itself in kindness to others has a great influence over human actions,
19. And even greater, on many occasions, than that which remains in its original shape and form.
20. For how few are there, who, having a family, children and relations, do not spend more on the maintenance and education of these than on their own pleasures?
21. This, indeed, he justly observes, may proceed from their self-love, since the prosperity of their family and friends is one of their pleasures, as well as their chief honour.
22. But if he is one such of these selfish men, still he will have everyone’s good opinion and goodwill, because he cares for his family in this way;
23. Or not to shock his ears with these expressions, the self-love of everyone, and mine among the rest, will then incline us to serve him, and speak well of him.
24. In my opinion, there are two things which have led astray those who have insisted so much on the selfishness of man.
25. In the first place, they found that every act of virtue or friendship was attended with a secret pleasure; from which they concluded that friendship and virtue could not be disinterested.
26. But the fallacy of this is obvious. The virtuous sentiment produces the pleasure, and does not arise from it.
27. I feel a pleasure in doing good to my friend, because I love him; but do not love him for the sake of that pleasure.
28. In the second place, it has always been found that the virtuous are far from being indifferent to praise;
29. And therefore they have been represented