up in our own minds, a judge between ourselves and those we live with. We conceive ourselves as acting in the presence of a person, who has no particular relation, either to ourselves, or to those whose interests are affected by our conduct; and we study to act in such a manner as to obtain the approbation of this supposed impartial spectator. It is only by consulting him that we can see whatever relates to ourselves in its proper shape and dimensions.

There are two different occasions, on which we examine our own conduct, and endeavour to view it in the light in which the impartial spectator would view it. First, when we are about to act; and, secondly, after we have acted. In both cases, our views are very apt to be partial.

When we are about to act, the eagerness of passion seldom allows us to consider what we are doing with the candour of an indifferent person. When the action is over, and the passions which prompted it have subsided, although we can undoubtedly enter into the sentiments of the indifferent spectator much more coolly than before, yet it is so disagreeable to us to think ill of ourselves, that we often purposely turn away our view from those circumstances which might render our judgment unfavourable.-Hence that self-deceit which is the source of half the disorders of human life.

In order to guard ourselves against its delusions, nature leads us to form insensibly, by our continual observations upon the conduct of others, certain general rules concerning what is fit and proper either to be done or avoided. Some of their actions shock all our natural sentiments; and when we observe other people affected in the same manner with ourselves, we are confirmed in the belief, that our disapprobation was just. We naturally therefore lay it down as a general rule, that all such actions are to be avoided, as tending to render us odious, contemptible, or punishable; and we endeavour, by habitual reflection, to fix this general rule in our minds, in order to correct the misrepresentations of self-love, if we should ever be called on to act in similar circumstances. The man of furious resentment, if he were to listen to the dictates of that passion, would perhaps regard the death of his enemy as but a small compensation for a trifling wrong. But his observations on the conduct of others have taught him how horrible such sanguinary revenges are; and he has impressed it on his mind as an invariable rule, to abstain from them upon all occasions. This rule preserves its authority with him, checks the impetuosity of his passion, and corrects the partial views which self-love suggests; although, if this had been the first time in which he considered such an action, he would undoubtedly have determined it to be just and proper, and what every impartial spectator would approve of.-A regard to such general

rules of morality constitutes, according to Mr Smith, what is properly called the sense of duty.

I before hinted, that Mr Smith does not reject entirely from his system that principle of utility, of which the perception in any action or character constitutes, according to Mr Hume, the sentiment of moral approbation. That no qualities of the mind are approved of as virtues, but such as are useful or agreeable, either to the person himself or to others, he admits to be a proposition that holds universally; and he also admits, that the sentiment of approbation with which we regard virtue, is enlivened by the perception of this utility, or, as he explains the fact, it is enlivened by our sympathy with the happiness of those to whom the utility extends: But still he insists, that it is not the view of this utility which is either the first or principal source of moral approbation.

To sum up the whole of his doctrine in a few words. "When we approve of any character or action, the senti"ments which we feel are derived from four different sour

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ces. First, we sympathize with the motives of the agent ; secondly, we enter into the gratitude of those who receive “the benefit of his actions; thirdly, we observe that his con"duct has been agreeable to the general rules by which "those two sympathies generally act; and, lastly, when we ❝ consider such actions as making a part of a system of be

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"haviour which tends to promote the happiness either of the “individual or of society, they appear to derive a beauty "from this utility, not unlike that which we ascribe to any well-contrived machine." These different sentiments, he thinks, exhaust completely, in every instance that can be supposed, the compounded sentiment of moral approbation.

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After deducting, says he, in any one particular case, all "that must be acknowledged to proceed from some one or "other of these four principles, I should be glad to know "what remains; and I shall freely allow this overplus to "be ascribed to a moral sense, or to any other peculiar faculty, provided any body will ascertain precisely what "this overplus is.”

Mr Smith's opinion concerning the nature of virtue, is involved in his theory concerning the principle of moral approbation. The idea of virtue, he thinks, always implies the idea of propriety, or of the suitableness of the affection to the object which excites it; which suitableness, according to him, can be determined in no other way than by the sympathy of impartial spectators with the motives of the agent. But still he apprehends, that this description of virtue is incomplete; for although in every virtuous action propriety is an essential ingredient, it is not always the sole ingredient. Beneficent actions have in them another quality, by which they appear, not only to deserve approbation, but recompense, and excite

a superior degree of esteem, arising from a double sympathy with the motives of the agent, and the gratitude of those who are the objects of his affection. In this respect, beneficence appears to him to be distinguished from the inferior virtues of prudence, vigilance, circumspection, temperance, constancy, firmness, which are always regarded with approbation, but which confer no merit. This distinction, he apprehends, has not been sufficiently attended to by moralists; the principles of some affording no explanation of the approbation we bestow on the inferior virtues; and those of others accounting as imperfectly for the peculiar excellency which the supreme virtue of beneficence is acknowledged to possess.

Such are the outlines of Mr Smith's Theory of Moral Sentiments; a work which, whatever opinion we may entertain of the justness of its conclusions, must be allowed by all to be a singular effort of invention, ingenuity, and subtilty. For my own part I must confess, that it does not coincide with my notions concerning the foundation of Morals: but I am convinced, at the same time, that it contains a large mixture of important truth, and that, although the author has sometimes been misled by too great a desire of generalizing his principles, he has had the merit of directing the attention of philosophers to a view of human nature which had formerly in a great measure escaped their notice. Of the great proportion of just and sound reasoning which the theo