第64章

It is impossible to state this objection more clearly than in the words already quoted from Brown. But when the latter insists on the irregular nature of sympathy as the basis of moralityon its tendency to vary even in the same individual many times in the day, so that what was virtuous in the morning might seem vicious at noon, it is impossible to recognize the justice of the criticism. Adam Smith might fairly have replied, that the educational forces of life, which are comprised in ordinary circumstances and surroundings, and which condition all sympathy, were sufficiently uniform in character to ensure tolerable uniformity in the result, and to give to our notions of morality all that appearance of certainty and sameness which undoubtedly belongs to them.

Adam Smith seems himself to have anticipated one of the difficulties raised in Brown's criticism, namely, the relation of moral approbation to the approbation of another person's taste or opinions. Why should the feeling of approbation be of a different kind when we sympathize with a person's sentiments or actions than when we sympathize with his intellectual judgments? The feeling of sympathy being the same in either case, why should the feeling of resultant approbation be different?

No one could state more clearly than does Adam Smith the analogy there is between coincidence of moral sentiment and coincidence of intellectual opinion; nor is anything more definite in his theory than that approval of the moral sentiments of others, like approval of their opinions, means nothing more than their agreement with our own. The following are his words:

"To approve of another man's opinions is to adopt those opinions, and to adopt them is to approve of them. If the same arguments which convince you convince me likewise, I necessarily approve of your conviction; and if they do not, I necessarily disapprove of it; neither can I possibly conceive that I should do the one without the other. To approve or disapprove, therefore, of the opinions is acknowledged by everybody to mean no more than to observe their agreement or disagreement with our own. But this is equally the case with regard to our approbation or disapprobation of the sentiments or passions of others."Whence, then, comes the stronger feeling of approbation in the case of agreement of sentiments than in that of agreement of opinion? Why do we esteem a man whose moral sentiments seem to accord with our own, whilst we do not necessarily esteem him simply for the accordance of his opinions with our own? Why in the one case do we ascribe to him the quality of rightness or rectitude, and in the other only the qualities of good taste or good judgment? To quote Brown once more: "If mere accordance of emotion imply the feeling of moral excellence of any sort, we should certainly feel a moral regard for all whose taste coincides with ours; yet, however gratifying the sympathy in such a case may be, we do not feel, in consequence of this sympathy, any morality in the taste which is most exactly accordant with our own."Adam Smith's answer is, that matters of intellectual agreement touch us much less nearly than circumstances of behaviour which affect ourselves or the person we judge of; that we look at such things as the size of a mountain or the expression of a picture from the same point of view, and therefore that we agree or disagree without that imaginary change of situation which is the foundation of moral sympathy. The stronger feeling of approbation in the one case than in the other arises from the personal element, which influences our judgment of another person's conduct, and which is absent in our judgment of his opinions about things. It will be best again to let Adam Smith speak for himself.