"The man of the most perfect virtue," he says, "the man whom we naturally love and revere the most, is he who joins, to the most perfect command of his own original and selfish feelings, the most exquisite sensibility both to the original and sympathetic feelings of others." It is the man who unites the gentler virtues of humanity and sensibility with the severer virtues of self-control and self-denial. "To feel much for others, and little for ourselves, to restrain our selfish, and to indulge our benevolent affections, constitutes the perfection of humanity."Consequently any man's character for virtue must depend upon those two different aspects of his conduct which regard both himself and others;and a character completely virtuous will consist in a combination of those qualities which have a beneficial effect alike on an individual's own happiness as on that of his fellow-men. These qualities are Prudence, Justice and Beneficence; and "the man who acts according to the rules of perfect prudence, of strict justice, and of proper benevolence, may be said to be perfectly virtuous."1. The quality of Prudence is that side of a man's character which concerns only his own happiness, and it has for its object the care of his personal health, fortune, rank, and reputation. The first lessons in this virtue are taught us "by the voice of nature herself," who directs us by the appetites of hunger and thirst, and by agreeable or disagreeable sensations, to provide for our bodily preservation and health. As we grow older we learn that only by proper care and foresight with respect to our external fortune can we ensure the means of satisfying our natural appetites, and we are further led to a desire of the advantages of fortune by experience, that chiefly on their possession or supposed possession depends that credit and rank among our equals which is perhaps the strongest of all our desires.
Security therefore of health, fortune, and rank, constitutes the principal object of Prudence.
This outline of the subject-matter of Prudence, Adam Smith proceeds to fill up with a sketch of the character of the Prudent Man, which modelled, as it appears to be, on Aristotle's delineation of imaginary types of the different virtues, is so characteristic an illustration of our author's style and thought, that it is best presented to the reader in the following extracts from the original:--"The prudent man always studies seriously and earnestly to understand whatever he professes to understand and not merely to persuade other people that he understands it; and though his talents may not always be very brilliant, they are always perfectly genuine. He neither endeavours to impose upon you by the cunning devices of an artful impostor, nor by the arrogant airs of an assuming pedant, nor by the confident assertions of a superficial and impudent pretender; he is not ostentatious even of the abilities he really possesses. His conversation is simple and modest, and he is averse to all the quackish arts by which other people so frequently thrust themselves into public notice....
"The prudent man is always sincere, and feels horror at the very thought of exposing himself to the disgrace which attends upon the detection of falsehood. But though always sincere, he is not always frank and open;and though he never tells anything but the truth, he does not always think himself bound, when not properly called upon, to tell the whole truth.
As he is cautious in his actions, so he is reserved in his speech, and never rashly or unnecessarily obtrudes his opinion concerning either things or persons.
"The prudent man, though not always distinguished by the most exquisite sensibility, is always very capable of friendship. But his friendship is not that ardent and passionate but too often transitory affection which appears so delicious to the generosity of youth and inexperience. It is a sedate, but steady and faithful attachment to a few well-chosen companions;in the choice of whom he is not guided by the giddy admiration of shining accomplishments, but by the sober esteem of modesty, discretion, and good conduct. But though capable of friendship, he is not always much disposed to general sociality. He rarely frequents, and more rarely figures in, those convivial societies which are distinguished for the jollity and gaiety of their conversation. Their way of life might too often interfere with the regularity of his temperance, might interrupt the steadiness of his industry, or break in upon the strictness of his frugality.
"But though his conversation may not always be very sprightly or diverting, it is always perfectly inoffensive. He hates the thought of being guilty of any petulance or rudeness; he never assumes impertinently over anybody, and upon all occasions is willing to place himself rather below than above his equals. Both in his conduct and conversation he is an exact observer of decency, and respects with an almost religious scrupulosity all the established decorums and ceremonials of society.....
"The man who lives within his income is naturally con- tented with his situation, which by continual though small accumulations is growing better and better every day. He is enabled gradually to relax both in the rigour of his parsimony and in the severity of his application;..... He has no anxiety to change so comfortable a situation, and does not go in quest of new enterprises and adventures which might endanger, but could not well increase, the secure tranquillity which he actually enjoys. If he enters into any new projects, they are likely to be well concerted and well prepared.
He can never be hurried or driven into them by any necessity, but has always time and leisure to deliberate soberly and coolly concerning what are likely to be their consequences.
