The Scottish Philosophy [46]
distinct from the former class of perceptions, since many are strongly affected with the fortunes of others who seldom reflect upon virtue or vice in themselves or others as an object; as we may find in natural affection, compassion, friendship, or even general benevolence to mankind, which connect our happiness or pleasure with that of others, even when we are not reflecting upon our own temper, nor delighted with the perception of our own virtue. (5) The fifth class is a sense of honor which makes the approbation or gratitude of others, for any good actions we have done, the necessary occasion of pleasure, and then dislike, condemnation, or resentment of injuries done by us, the occasion of that uneasy sensation called shame, even when we fear no further evil from them." He adds that this enumeration may not be sufficient, and says that "there may be others, such as some ideas of decency, dignity, suitableness to human nature in certain actions and circumstances."
He then shows that the objects gratifying these senses call forth desires, which fall into five corresponding classes, those of the bodily senses, of the imagination or internal sense, of public happiness, of virtue, and honor. We are yet (so I am inclined to think) without a thoroughly exhaustive classification of the natural appetencies which lead to emotion, and desire, and action. That of Hutcheson is one of the best which we yet have, and should be looked to by those who would draw out a scheme of the categories of man's motive principles. I am disposed to think, however, that the sense of honor may be resolved into the moral sense combined with some other principles. (" Moral Philosophy," Book I.)
He shows how secondary grow upon these original desires. "Since we are capable of reflection, memory, observation, and reasoning about the distant tendencies of objects and actions, and not confined to things present, there must arise, in consequence of our of every thing imagined useful to gratify any of the primary desires, and that {77} with strength proportioned to the several original desires and the imagined usefulness or necessity of the advantageous object. Thus, as soon as we come to apprehend the use Of wealth or power to gratify any of our original desires we must also desire them. Hence arises the universality of these desires of wealth and power, since they are the means of gratifying all other desires." Mackintosh says, " He seems to have been the first who entertained just nations of the formation of the secondary desires which had been overlooked by Butler." ("Passions," Sect. I. Mackintosh's " Diss.," Sect. V.)
He also shows how the association of ideas, which he characterizes as the "disposition in our nature to associate any ideas together for the future which once presented themselves jointly," has an influence upon our desires, primary and secondary, and specially on our sense of beauty. " Some objects which, of themselves, are indifferent to any sense, yet by reason of some additional grateful idea may become very desirable, or by like addition of an ungrateful idea ma raise the strongest aversion. When any circumstance, dress, state, posture, is constituted as a mark of infamy, it may become, in like manner, the object of aversion, though in itself most inoffensive to our senses. If a certain way of living, of receiving company, of showing courtesy, is once received among those who are honored, they who cannot bear the expense of all this may be made uneasy at their condition, though much freer from trouble than that of higher stations. Thus dress, retinue, equipage, furniture, behavior, and diversions, are made matters of considerable importance by additional ideas." , The beauty of trees, their cool shades and their aptness to conceal from observation, have made groves and woods the usual retreat to those who love solitude, especially to the religious, the pensive, the melancholy, and the amorous. And do not we find that we have so joined the ideas of these dispositions of mind
He then shows that the objects gratifying these senses call forth desires, which fall into five corresponding classes, those of the bodily senses, of the imagination or internal sense, of public happiness, of virtue, and honor. We are yet (so I am inclined to think) without a thoroughly exhaustive classification of the natural appetencies which lead to emotion, and desire, and action. That of Hutcheson is one of the best which we yet have, and should be looked to by those who would draw out a scheme of the categories of man's motive principles. I am disposed to think, however, that the sense of honor may be resolved into the moral sense combined with some other principles. (" Moral Philosophy," Book I.)
He shows how secondary grow upon these original desires. "Since we are capable of reflection, memory, observation, and reasoning about the distant tendencies of objects and actions, and not confined to things present, there must arise, in consequence of our
He also shows how the association of ideas, which he characterizes as the "disposition in our nature to associate any ideas together for the future which once presented themselves jointly," has an influence upon our desires, primary and secondary, and specially on our sense of beauty. " Some objects which, of themselves, are indifferent to any sense, yet by reason of some additional grateful idea may become very desirable, or by like addition of an ungrateful idea ma raise the strongest aversion. When any circumstance, dress, state, posture, is constituted as a mark of infamy, it may become, in like manner, the object of aversion, though in itself most inoffensive to our senses. If a certain way of living, of receiving company, of showing courtesy, is once received among those who are honored, they who cannot bear the expense of all this may be made uneasy at their condition, though much freer from trouble than that of higher stations. Thus dress, retinue, equipage, furniture, behavior, and diversions, are made matters of considerable importance by additional ideas." , The beauty of trees, their cool shades and their aptness to conceal from observation, have made groves and woods the usual retreat to those who love solitude, especially to the religious, the pensive, the melancholy, and the amorous. And do not we find that we have so joined the ideas of these dispositions of mind