And in what manner are these seeming superfluities usually procured? By abridging multitudes of men to a deplorable degree in points of essential moment, that one man may be accommodated, with sumptuous yet, strictly considered, insignificant luxuries. Supposing the alternative could fairly be brought home to a man, and it could depend upon his instant decision, by the sacrifice of these to give to five hundred of his fellow beings leisure, independence, conscious dignity, and whatever can refine and enlarge the human understanding, it is difficult to conceive him to hesitate. But, though this alternative cannot be produced in the case of an individual, it will perhaps be found to be the true alternative, when taken at once in reference to the species.
To the forming a just estimate of costly gratifications, it is necessary that we should abstract the direct pleasure, on the one hand, from the pleasure they afford us only as instruments for satisfying our love of distinction. It must be admitted in every system of morality not tainted with monastic prejudices, but adapted to the nature of intelligent beings, that, so far as relates to ourselves, and leaving our connection with the species out of the consideration, we ought not to refuse any pleasure, except as it tends to the exclusion of some greater pleasure. But it has already been shown that the difference in the pleasures of the palate, between a simple and wholesome diet on the one hand, and all the complexities of the most splendid table on the other, is so small that few men would even think it worth the tedium that attends upon a change of services, if the pleasure of the palate were the only thing in question, and they had no spectator to admire their magnificence. 'He who should form himself, with the greatest care, upon a system of solitary sensualism, would probably come at last to a decision not different from that which Epicurus is said to have adopted in favour of fresh herbs, and water from the spring.' The same observation applies to the splendour of furniture, equipage and dress. So far as relates to the gratification of the eye, this pleasure may be reaped, with less trouble, and in greater refinement, from the beauties which nature exhibits to our observation. No man, if the direct pleasure were the only thing in consideration, would think the difference to himself worth purchasing by the oppression of multitudes.
But these things, though trivial in themselves, are highly pried, from that love of distinction which is characteristic of every human mind. The creditable artisan or tradesman exerts a certain species of industry to supply his immediate wants. But these are soon supplied. The rest is exerted that he may wear a better coat, that he may clothe his wife with gay attire, that he may have not merely a shelter, but a handsome habitation, not merely bread and flesh to eat, but that he may set it out with suitable decorum.
How many of these things would engage his attention if he lived in a desert island, and had no spectator of his economy? If we survey the appendages of our persons, there is scarcely an article that is not in some respect an appeal to the good will of our neighbours, or a refuge against their contempt. It is for this that the merchant braves the perils of the ocean, and the mechanical inventor bring forth the treasures of his meditation.
The soldier advances even to the cannon's mouth, and the statesman exposes himself to the rage of an indignant people, because he cannot bear to pass through life without distinction and esteem. Exclusively of certain higher motives which will hereafter be mentioned, this is the purpose of all the great exertions of mankind. The man who has nothing to provide for but his animal wants scarcely ever shakes off the lethargy of his mind;Chapter ut the love of honour hurries us on to the most incredible achievements.
It must be admitted indeed that the love of distinction appears, from experience and the past history of mankind, to have been their ruling passion.
