It has appeared, that the most essential of those rights which constitute the peculiar sphere appropriate to each individual, and the right upon which every other depends as its basis, is the right of private judgement.
It will therefore be of use to say something distinctly on this head.
To a rational being there can be but one rule of conduct, justice; and one mode of ascertaining that rule, the exercise of his understanding.
If in any instance I am made the mechanical instrument of absolute violence, in that instance I fall under a pure state of external slavery. If on the other hand, not being under the influence of absolute compulsion, I am wholly prompted by something that is frequently called by that name, and act from the hope of reward or the fear of punishment, the subjection IChapter uffer is doubtless less aggravated, but the effect upon my moral habits may be in a still higher degree injurious.
In the meantime, with respect to the conduct I should observe upon such occasions, a distinction is to be made. Justice, as it was defined in a preceding chapter, is coincident with utility. I am myself a part of the great whole, and my happiness is a part of that complex view of things by which justice is regulated. The hope of reward therefore, and the fear of punishment, however wrong in themselves, and inimical to the improvement of the mind, are motives which, so long as they are resorted to in society, must and ought to have some influence with my mind.
There are two descriptions of tendency that may belong to any action, the tendency which it possesses by the necessary and unalterable laws of existence, and the tendency which results from the arbitrary interference of some intelligent being. The nature of happiness and misery, pleasure and pain, is independent of positive institution. It is immutably true, that whatever tends to procure a balance of the former is to be desired, and whatever tends to procure a balance of the latter is to be rejected.
In like manner there are certain features and principles inseparable from such a being as man; there are causes which, in their operation upon him, are in their own nature generative of pleasure, and some of a pleasure more excellent than others. Every action has a result which may be said to be peculiarly its own, and which will always follow upon it, unless so far as it may happen to be superseded by the operation of other and extrinsical causes.
The tendency of positive institution is of two sorts, to furnish an additional motive to the practice of virtue or right; and to inform the understanding, as to what actions are right and what actions are wrong.
Much cannot be said in commendation of either of these tendencies.
First, positive institution may furnish an additional motive to the practice of virtue. I have an opportunity of essentially contributing to the advantage of twenty individuals; they will be benefited, and no other persons will sustain a material injury. I ought to embrace this opportunity.
Here let us suppose positive institution to interfere, and to annex some great personal reward to the discharge of my duty. This immediately changes the nature of the action. Before, I preferred it for its intrinsic excellence.
Now, so far as the positive institution operates, I prefer it because some person has arbitrarily annexed to it a great weight of self-interest. But virtue, considered as the quality of an intelligent being, depends upon the disposition with which the action is accompanied. Under a positive institution then, this very action, which is intrinsically virtuous, may, so far as relates to the agent, become vicious. The vicious man would before have neglected the advantage of these twenty individuals, because he would not bring a certain inconvenience or trouble upon himself. The same man, with the same disposition, will now promote their advantage, because his own welfare is concerned in it. Twenty, other things equal, is twenty times better than one. He that is not governed by the moral arithmetic of the case, or who acts from a disposition directly at war with that arithmetic, is unjust. In other words, moral improvement will be forwarded, in proportion as we are exposed to no other influence, than that of the tendency which belongs to an action by the necessary and unalterable laws of existence.
This is probably the meaning of the otherwise vague and obscure principle, "that we should do good, regardless of the consequences", and by that other, "that we may not do evil, from the prospect of good to result from it".
The case would have been tendered still more glaring, if, instead of the welfare of twenty, we had supposed the welfare of millions to have been concerned. In reality, whether the disparity be great or small, the inference must be the same.
Secondly, positive institution may inform the understanding, as to what actions are right, and what actions are wrong. Here it may be of advantage to us to reflect upon the terms understanding and information. Understanding, particularly as it is concerned with moral subjects, is the percipient of truth. This is its proper sphere. Information, so far as it is genuine, is a portion detached from the great body of truth. You inform me "that Euclid asserts the three angles of a plane triangle to be equal to two right angles". Still I am unacquainted with the truth of this proposition.
