§ 392. Of objects of moral approval and disapproval.

We are not to suppose that the sphere of that moral adjudication, which is involved in the existence of emotions of moral approval and disapproval, extends to all objects indiscriminately. It is a proper inquiry, therefore, and in some respects an important inquiry, what are the appropriate objects of approving and disapproving emotions. In answer to this question, we remark in the first place that such objects are voluntary agents. The feelings in question, in their announcements of the right and the wrong of any case that comes oefore them, have nothing to do with things without life. And more than this, they require, as the bjects of their exercise, something more than mere vegetable and animal life, viz., intellective, sensitive, and volitive life. In other words, they require, in the appropriate objects of their adjudication those attributes of perceiving, feeling, and willing, which are necessarily implied in voluntary agency.

(II.) In the second place, the legitimate objects of approval and disapproval are not only voluntary agents, but MORAL agents. No being is the object of moral emotions, (that is to say, no being can by possibility be approved. or disapproved in the moral sense of the terms,) except such as have a conscience or moral nature. It is impossible that any others should have a knowledge of right and wrong; and, of course, impossible that they should conform themselves to the rule of right. Hence no one regards brute animals as the proper objects of these emotions.

(III.) Again, moral agents (this expression, of course, implies that they are also voluntary agents) are morally accountable; in other words, are the proper objects of moral approval and disapproval, in respect to those things only which are truly in their power. This remark, which limits the sphere of moral approval and disapproval not only to moral agents, but to what is actually in the power of moral agents, is practically an important one. So far as we can regulate our outward actions, we are accountable; that is to say, we are the proper objects of the emotions of moral approval and disapproval. So far as we can regulate the action of the

intellect, the sensibilities, and the will, we are accountable also. So far as the action, whether physical or mental, is either involuntary or instinctive, it is not an appropriate object of the notice and adjudication of conscience; for all such action, although it belongs to, and is not separable from, the agent, is nevertheless not under his control. Accordingly, when the moral agent, in the exercise of all his various powers, does what he ought to do, he stands approved. When, in the exercise of the same powers, he fails to do what he ought to do, he stands condemned. The extent of his capability is the basis of his duty; and the law of conscience is the measure of its fulfilment. And this simple statement intimates both the rule by which he is judged, and the vast amount of his responsibility.

CHAPTER II.

RELATION OF REASONING TO THE MORAL NATURE.

393. Of the doctrine which confounds reasoning and conscience. WE are now prepared, in view of what has been said in the last Chapter, particularly in connexion with the subject of the grounds or principles on which changes take place in moral emotions, to proceed to another subject not more interesting than it is practically important. -The opinion has sometimes been advanced, that those moral decisions or judgments, which, as moral beings, we are capable of forming, are the direct results of REASONING. The advocates of this doctrine, rejecting the idea of a distinct moral principle or conscience, appear to regard the reasoning power as entirely adequate to the causation of all those results in the mind which have a moral aspect. In a word, they may be regarded either as denying entirely the existence of conscience, or, what is philosophically, if not practically, the same thing, as identifying it with mere ratiocination.

It is not surprising, on the whole, that this mistake.

which is certainly a very serious and prejudicial one, should have been committed, when we consider how close the relation is which reason sustains to conscience. It will be noticed that we speak without any hesitation of the doctrine referred to as a mistaken one. We do not suppose it to be necessary, after what has already been said, to attempt to show that reasoning and conscience are not identical, and that the moral nature has a distinct and substantive existence. Nevertheless, we freely admit the intimate and important relation which they sustain to each other. A relation so important, in a practical as well as in a philosophical point of view, that we shall delay here for the purpose of entering into some explanations of it.

394. Of the close connexion between conscience and reasoning. Reasoning, it will be recollected, is purely an intellectual process; consisting of successive propositions arranged together, and a succession of relative suggestions or perceptions, but, in itself considered, involving nothing which is properly called an emotion or desire. This single circumstance separates the reasoning power entirely from the moral nature; which, in its appropriate action, never originates, like the reasoning power, perceptions or new intellectual views, but merely moral emotions and feelings of moral obligation. Probably every one can say with confidence that he is conscious of a difference in the moral emotions of approval and disapproval, and the mere intellectual perceptions of agreement and disagreement, which are characteristic of reasoning. In the view of consciousness, there can be no doubt that they are regarded as entirely diverse in their nature, and as utterly incapable of being interchanged or identified with each other. The moral feeling is one thing; and the in tellectual perception or suggestion, involved both in the process and the result of reasoning, is another.

Although the reasoning power and the conscience or moral being are thus distinct from each other in their nature, they are closely connected in their relations, as has been intimated already, inasmuch as the intellect, particularly the ratiocinative or deductive part of it, is the

foundation or basis of moral action.

We must first know

a thing; it must first be an object of perception before we can take any moral cognizance of it. And this is not all. The moral cognizance, as we have already had occasion to explain, will conform itself with great precision to the intellectual cognizance. That is to say, it will take new ground in its decisions, in conformity with new facts perceived. Consequently, we cannot rely perfectly on a moral decision which is founded upon a premature or imperfect knowledge. The more carefully and judiciously we reason upon a subject, the more thoroughly we understand it in itself and its relations, the more confidently may we receive the estimate which the voice of conscience makes of its moral character.

§ 395. Illustration of the preceding section.

The views of the preceding section may be easily ilustrated. When, for instance, one man is alleged to have stolen the property of another, we find the conscience, as a general thing, ready to discharge the duty which the Author of our nature has assigned to it; but it is sometimes the case, that its decisions are arrested and postponed, in order to give time for the inquiries and conclusions of the reasoning power. Such inquiries inform us, perhaps, that the theft was long and coolly premeditated; and was committed, not only without any special temptation to it, but with a full knowledge of the aggravation of the crime. In view of this state of things, conscience immediately passes its decision. Perhaps our inquiries inform us, that the theft was committed at a time of extreme want and consequent great temptation; and, furthermore, was committed upon a species of property, in respect to which the right of individual possession is regarded by common consent as less strict and exclusive than in other cases. The conscience here, as in the former instance, condemns the criminal, but probably with a mitigated sentence. On further inquiry we learn, that although the property was taken, and that, too, much to the damage of the owner, it was taken wholly by mis take; it was a thing entirely accidental. In this case conscience, adapting itself to the newly-discovered cir

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cumstances, pronounces the supposed thief altogether guiltless.

The conscience, therefore, however distinct the two may be in themselves, is aided and supported by the various powers of perception and comparison, particularly by the reason. The reasoning power, however high the rank which we justly ascribe to it, sustains, in this case at least, a subordinate position; and is to be regarded as the servitor and handmaid of the moral power. And, moreover, the latter will vary in exact accordance, if there are no collateral disturbing influences, with the new facts and the new relations, which are from time to time presented by the former. It is in consequence of this close connexion, and the important assistance rendered to conscience by reason, that they have sometimes been confounded together. But it is very essential to right views of the mind that this erroneous notion should be corrected, and that the precise relation, existing between these two distinct parts of our mental nature, should be fully understood.

396. Of the training or education of the conscience.

We infer, from what has been said in this chapter, that there is such a thing, philosophically considered, as a training or education of the conscience. We propose to remark more fully on the subject of moral education in another place; but we may properly refer to it a moment here, in connexion with the views which have now been taken. No man is at liberty to say, in regard to any given case, that I am willing to refer this case to conscience, and to abide by the decisions of conscience, without first taking the pains to lay the case fully and fairly before the power that is to sit in judgment upon it We might as well expect the judge in a court of civil Justice to give an upright decision without facts, without evidence, and without law, as to expect a correct decision from the spiritual judge, that exercises authority in the judgment-seat of the Sensibilities, without a ful and fair presentment of the facts by the Intellect. And when we say it is necessary to make a full statement of the facts, we may add further, that they are to he stated not