Chapter 73

are many actions possessing the kind of beauty or charm arising from utility; and hence, it may be maintained (as was done by Hume) that our whole approbation of virtue may be explained on this principle. And it may be granted that there is a coincidence between our sentiments of approbation or disapprobation, and the useful or hurtful qualities of actions. Still, the author holds that this utility or hurtfulness is not the foremost or principal source of our approbation. In the first place, he thinks it incongruous that we should have no other reason, for praising a man than for praising a chest of drawers. In the next place, he contends at length that the usefulness of a disposition of mind is seldom the first ground of our approbation. Take, for example, the qualities useful to ourselves--reason and self-command; we approve the first as just and accurate, before we are aware of its being useful; and as to self-command, we approve it quite as much for its propriety as for its utility; it is the coincidence of our opinion with the opinion of the spectator, and not an estimate of the comparative utility, that affects us. Regarding the qualities useful to others--humanity, generosity, public spirit and justice--he merely repeats his own theory that they are approved by our entering into the view of the impartial spectator. The examples cited only show that these virtues are not approved from self-interest; as when the soldier throws away his life to gain something for his sovereign. He also puts the case of a solitary human being, who might see fitness in actions, but could not feel moral approbation.