In the estimation of Dugald Stewart, the most valuable contribution of' Adam Smith to the improvement of moral science is his attempt to account for the irregularity of our moral sentiments, and for their liability to be modified by other considerations, very different from the propriety or impropriety of the affections of the agent, or from their beneficial or hurtful tendency. Adam Smith was, he thinks, the first philosopher to appreciate thoroughly the importance of the difficulty, which is equally great in every theory of the origin of our moral sentiments; namely, that our actual moral sentiments of approbation, or the contrary, are greatly modified by matters extraneous to the intention of the agent; as, for example, by the influence on the act itself of quite fortuitous or accidental circumstances.
There are, first of all, the effects of prosperity and adversity on the moral judgments of men with regard to the propriety of action, whereby it is easier to obtain approbation in the one condition than it is in the other.
In equal degrees of merit there is scarcely any one who does not more respect the rich and great than the poor and humble; and, on the other hand, an equal amount of vice and folly is regarded with less aversion and contempt in the former than it is in the latter. How is this to be explained? and what is the origin of this perversion of moral sentiment?
The real explanation of it is to be sought in the fact of our sympathetic emotions, which, as they enter more vividly into the joys than into the sorrows of others, feel more pleasure in the condition of the wealthy than in that of the poor. It is agreeable to sympathize with joy, and painful to enter into grief; so that, where there is no envy in the case, our propensity to sympathize with joy is much stronger than our propensity to sympathize with sorrow; and our fellow-feeling for the agreeable emotion approaches nearer to its original intensity than our fellow-feeling for the painful emotion of another person. It is for this reason that we are more ashamed to weep than to laugh before company, though we may often have as real occasion to do the one as the other: we always feel that the spectators are more likely to go along with us in the agreeable than in the painful emotion. Hence our disposition to admire the rich and powerful, and to despise or neglect the poor and lowly, arises from our association of joy and pleasure with the condition of the former, and of pain and distress with that of the latter.
The condition of the former, in the delusive colours of our imagination, seems to be almost the abstract idea of a perfect and happy state. Hence we feel a peculiar satisfaction with the satisfaction we attribute to them.
We favour all their inclinations, and forward all their wishes. We are eager to assist them in completing a system of happiness that approaches so near to perfection.
It is from the command which wealth thus has over the sympathetic and agreeable sentiments of mankind that leads to so eager a pursuit and parade of it, and to so strong an aversion to, and concealment of, poverty. To what purpose is all the toil of the world for wealth, power, and pre-eminence?
The only advantage really looked to from it is "to be observed, to be attended to, to be taken notice of with sympathy, complacency, and approbation;"and the rich man glories more in his riches, because they naturally draw upon him the attention of the world, than for any of the other advantages connected with them. And for the same reason the poor man is ashamed of his poverty, for though he may be as well supplied as the rich man with the necessities of life, he is mortified at being placed out of the sight of mankind, at being treated with neglect, and at being an object of the antipathy rather than of the sympathy of his fellows.
Rank and distinction are therefore coveted, as setting us in a situation most in view of general sympathy and attention. "And thus, placethat great object which divides the wives of aldermenis the end of half the labours of human life, and is the cause of all the tumult and bustle, all the rapine and injustice, which avarice and ambition have introduced into the world."And thus, from our natural disposition to admire the rich and powerful, a different standard of judgment arises about the propriety of their conduct than that employed about the behaviour of other men. A single transgression of the rules of temperance and propriety by a common man is generally more resented than their constant and avowed neglect by a man of fashion. In the superior stations of life, the road to virtue and that to fortune are not always the same, as they are generally in the middling and inferior stations. In the latter stations of life success nearly always depends on the favour and good opinion of equals and neighbours, and these can seldom be obtained without a tolerably regular conduct. In them, therefore, "we may generally expect a considerable degree of virtue; and fortunately for the good morals of society, these are the situations of by far the greater part of mankind."Not only however has prosperity or adversity great influence on our moral sentiments, leading us to see a propriety in a certain course of behaviour in the one condition which we are apt to condemn as improper in the other, but the praise or blame we attach to any action depends to a great extent on the effect upon it of fortune or accident. Although everybody allows that the merit or demerit of actions is still the same, whatever their unforeseen consequences may be, yet, when we come to particular cases, it is clear that our sentiments of merit or demerit are very much affected by the actual consequences which happen to proceed from any action, and that our sense of either of them is thereby enhanced or diminished.
