Thus, the same
beauty, transferred to a different sex, excites no amorous
passion, where nature is not extremely perverted.]
But perhaps the difficulty of accounting for these effects of
usefulness, or its contrary, has kept philosophers from admitting
them into their systems of ethics, and has induced them rather to
employ any other principle, in explaining the origin of moral
good and evil. But it is no just reason for rejecting any
principle, confirmed by experience, that we cannot give a
satisfactory account of its origin, nor are able to resolve it
into other more general principles. And if we would employ a
little thought on the present subject, we need be at no loss to
account for the influence of utility, and to deduce it from
principles, the most known and avowed in human nature.
From the apparent usefulness of the social virtues, it has
readily been inferred by sceptics, both ancient and modern, that
all moral distinctions arise from education, and were, at first,
invented, and afterwards encouraged, by the art of politicians,
in order to render men tractable, and subdue their natural
ferocity and selfishness, which incapacitated them for society.
This principle, indeed, of precept and education, must so far be
owned to have a powerful influence, that it may frequently
increase or diminish, beyond their natural standard, the
sentiments of approbation or dislike; and may even, in particular
instances, create, without any natural principle, a new sentiment
of this kind; as is evident in all superstitious practices and
observances: But that ALL moral affection or dislike arises from
this origin, will never surely be allowed by any judicious
enquirer.
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