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A similar criticism Brown also applies to that sympathy with the gratitude of persons who have received benefits or injuries which is said to be the source of feelings of merit and demerit. If it is true that our sense of the merit of an agent is due to our sympathy with the gratitude of those he has benefited if the sympathy only transfuses into our own breasts the gratitude or resentment of persons so affected, it is evident that our reflected gratitude or resentment can only give rise to the same sense of merit or demerit that has been already involved in the primary and direct gratitude or resentment. "If our reflex gratitude and resentment involve notions of merit and demerit, the original gratitude and resentment which we feel by reflexion must in like manner have involved them. . . . But if the actual gratitude or resentment of those who have profited or suffered imply no feelings of merit or demerit, we may be certain, at least, that in whatever source we are to strive to discover those feelings, it is not in the mere reflexion of a fainter gratitude or resentment that we can hope to find them. . . . The feelings with which we sympathize are themselves moral feelings or sentiments; or if they are not moral feelings, the reflexion of them from a thousand breasts cannot alter their nature."Unless therefore we already possessed moral feelings of our own, the most exact sympathy of feelings could do no more than tell us of the similarity of our own feelings to those of some other person, which they might equally do whether they were vicious or virtuous; and in the same way, the most complete dissonance of feeling could supply us with no more than a consciousness of the dissimilarity of our emotions. As a coincidence of taste with regard to a work of art pre-sup poses in any two minds similarly affected by it an independent susceptibility of emotions, distinguishing what is beautiful from what is ugly, irrespectively of others being present to share them;so a coincidence of feeling with regard to any moral action pre-supposes an independent capacity in the two minds similarly affected by them of distinguishing what is right from what is wrong, a capacity which each would have singly, irrespectively of all reference to the feelings of the other. There is something more that we recognize in our moral sentiments than the mere coincidence of feeling recognized in an agreement of taste or opinion. We feel that a person has acted not merely as we should have done, and that his motives have been similar to those we should have felt, but that lie has acted rightly and properly.

It is perhaps best to state Brown's criticism in his own words: "All which is peculiar to the sympathy is, that instead of one mind only affected with certain feelings, there are two minds affected with certain feelings, and a recognition of the similarity of these feelings; a similarity which far from being confined to our moral emotions, may occur as readily and as frequently in every other feeling of which the mind is susceptible.

What produces the moral notions there- fore must evidently be something more than a recognition of similarity of feeling which is thus common to feelings of every class. There must be an independent capacity of moral emotion, in consequence of which we judge those sentiments of conduct to be right which coincide with sentiments of conduct previously recognized as rightor the sentiments of others to be improper, because they are not in unison with those which we previously recognized as proper. Sympathy then may be the diffuser of moral sentiments, as of various other feelings;but if no moral sentiments exist previously to our sympathy, our sympathy itself cannot give rise to them.

The same inconsistency Brown detects in Adam Smith's theory of moral sentiments relating to our own conduct, according to which it would be impossible for us to distinguish without reference to the feelings of a real or imaginary spectator any difference of propriety or impropriety, merit or demerit, in our own actions or character. If an impartial spectator can thus discover merit or demerit in us by making our case his own and assuming our feelings, those feelings which he thus makes his own must surely speak to us to the same purpose, and with even greater effect than they speak to him. In no case then can sympathy give any additional knowledge:

it can only give a wider diffusion to feelings which already exist.

It is therefore, according to Brown, as erroneous in ethics to ascribe moral feelings to sympathy, or the mental reflection by which feelings are diffused, as it would be, in a theory of the source of light, to ascribe light itself to the reflection which involves its existence. "A mirror presents to us a fainter copy of external things; but it is a copy which it presents. We are in like manner to each other mirrors that reflect from breast to breast, joy, sorrow, indignation, and all the vivid emotions of which the individual mind is susceptible; but though, as mirrors, we mutually give and receive emotions, these emotions must have been felt before they could be communicated."The objection contained in this analogy of the mirror is perhaps more fatal to the truth of Adam Smith's theory than any other. If a passion arises in every one analogous to, though weaker than, the original passion of the person primarily affected by it; if, for instance, by this force of fellow-feeling we enter into or approve of another person's resentment or gratitude; it seems clear that the original gratitude or resentment must itself involve, irrespective of all sympathy, those feelings of moral approbation, or the contrary, which it is asserted can only arise by sympathy.