Chapter II. is the connexion of Utility with Moral Approbation. There are many actions possessing the kind of beauty or charm arising from utility; and hence, it may be maintained (as was done by Hume) that our whole approbation of virtue may be explained on this principle. And it may be granted that there is a coincidence between our sentiments of approbation or disapprobation, and the useful or hurtful qualities of actions. Still, the author holds that this utility or hurtfulness is not the foremost or principal source of our approbation. In the first place, he thinks it incongruous that we should have no other reason, for praising a man than for praising a chest of drawers. In the next place, he contends at length that the usefulness of a disposition of mind is seldom the first ground of our approbation. Take, for example, the qualities useful to ourselves—reason and self-command; we approve the first as just and accurate, before we are aware of its being useful; and as to self-command, we approve it quite as much for its propriety as for its utility; it is the coincidence of our opinion with the opinion of the spectator, and not an estimate of the comparative utility, that affects us. Regarding the qualities useful to others—humanity, generosity, public spirit and justice—he merely repeats his own theory that they are approved by our entering into the view of the impartial spectator. The examples cited only show that these virtues are not approved from self-interest; as when the soldier throws away his life to gain something for his sovereign. He also puts the case of a solitary human being, who might see fitness in actions, but could not feel moral approbation.
PART V. THE INFLUENCE OF CUSTOM ON THE MORAL SENTIMENTS.
The first chapter is a pleasing essay on the influence of custom and fashion on manners, dress, and in Fine Art generally. The second chapter makes the application to our moral sentiments. Although custom will never reconcile us to the conduct of a Nero or a Claudius, it will heighten or blunt the delicacy of our sentiments on right and wrong. The fashion of the times of Charles II. made dissoluteness reputable, and discountenanced regularity of conduct. There is a customary behaviour that we expect in the old and in the young, in the clergyman and in the military man. The situations of different ages and countries develop characteristic qualities—endurance in the savage, humanity and softness in the civilized community. But these are not the extreme instances of the principle. We find particular usages, where custom has rendered lawful and blameless actions, that shock the plainest principles of right and wrong; the most notorious and universal is infanticide.
PART VI. THE CHARACTER OF VIRTUE.
Section I. is on Prudence, and is an elegant essay on the beau idéal of the prudential character. Section II. considers character as affecting other people. Chapter I. is a disquisition on the comparative priority of the objects of our regard. After self, which must ever have the first place, the members of our own family are recommended to our consideration. Remoter connexions of blood are more or less regarded according to the customs of the country; in pastoral countries clanship is manifested; in commercial countries distant relationship becomes indifferent. Official and business connexions, and the association of neighbourhood, determine friendships. Special estimation is a still preferable tie. Favours received determine and require favours in return. The distinction of ranks is so far founded in nature as to deserve our respect. Lastly, the miserable are recommended to our compassion. Next, as regards societies (Chap. II.), since our own country stands first in our regard, the author dilates on the virtues of a good citizen. Finally, although our effectual good offices may not extend beyond our country, our good-will may embrace the whole universe. This universal benevolence, however, the author thinks must repose on the belief in a benevolent and all-wise governor of the world, as realized, for example, in the meditations of Marcus Antoninus.
Section III. Of Self-command. On this topic the author produces a splendid moral essay, in which he describes the various modes of our self-estimation, and draws a contrast between pride and vanity. In so far as concerns his Ethical theory, he has still the same criterion of the virtue, the degree and mode commended by the impartial spectator.
PART VII. OF SYSTEMS OF MORAL PHILOSOPHY.
On this we need only to remark that it is an interesting and valuable contribution to the history and the criticism of the Ethical systems.[23]
The Ethical theory of Adam Smith may be thus summed up:—
I.—The Ethical Standard is the judgment of an impartial spectator or critic; and our own judgments are derived by reference to what this spectator would approve or disapprove.