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NATURE OF TRUE VIRTUE.
Shewing wherein the Essence of true Virtue consists.
WHATEVER controversies and variety of opinions there are about the nature of virtue, yet all excepting some sceptics, who deny any real difference between virtue and vice, mean by it something beautiful, or rather some kind of beauty or excellency. It is not all beauty that is called virtue ; for instance, not the beauty of a building, of a flower, or of the rainbow v ; but some beauty belonging to beings that have perception and will. It is not all beauty of mankind that is called virtue; for instance, not the external beauty of the countenance or shape, gracefulness of motion, or harmony of voice: but it is a beauty that has its original seat in the mind. But yet perhaps not every thing that may be called a beauty of mind, is properly called virtue. There is a beauty of understanding and speculation; there is something in the ideas and conceptions of great philosophers and statesmen, that may be called beautiful: which is a different thing from what is most commonly meant by virtue.
But virtue is the beauty of those qualities and acts of the mind that are of a moral nature, i. e. such as are attended with desert or worthiness of praise or blame. Things of this sort it is generally agreed, so far as I know, do not belong merely to speculation: but to the disposition and will, or (to use a general word I suppose commonly well understood) to the heart. Therefore I suppose I shall not depart from the common opinion when I say, that virtue is the beauty of the qualities and exercises of the heart, or those actions which proceed from them. So that when it is enquired, what is the nature of true virtue? This is the same as to enquire what that is, which renders any habit, disposition, or exercise of the heart truly beautiful ?
I use the phrase true virtue, and speak of things truly beautiful, because I suppose it will generally be allowed, that there is a distinction to be made between some things which are truly virtuous, and others which only seem to be so, through a partial and imperfect view of things: that some actions and dispositions appear beautiful, if considered partially and superficially, or with regard to some things belonging to them, and in some of their circumstances and tendencies, which would appear otherwise in a more extensive and comprehensive view, wherein they are seen clearly in their whole nature, and the extent of their connections in the universality of things.
There is a general and particular beauty. By a particular beauty, I mean that by which a thing appears beautiful when considered only with regard to its connection with, and tendency to, some particular things within a limited, and as it were a private sphere. And a general beauty is that by which a thing appears beautiful when viewed most perfectly, comprehensively and universally, with regard to all its tendencies, and its connections with every thing to which it stands related. The former may be without and against the latter. As a few notes in a tune, taken only by themselves and in their relation to one another, may be harmonious, which, when considered with respect to all the notes in the tune, or the entire series of sounds they are connected with, may be very discordant, and disagreeable. That only, therefore, is what I mean by true virtue, which, belonging to the heart of an intelligent being, is beautiful by a general beauty, or beautiful in a comprehensive view, as it is in itself, and as related to every thing with which it stands connected. And therefore, when we are enquiring concerning the nature of true virtue--wherein this true and general beauty of the heart does most essentially consist—this is my answer to the enquiry :
True virtue most essentially consists in BENEVOLENCE TO BEING IN GENERAL. Or perhaps, to speak more accurately, it is that consent, propensity and union of heart to being in general, which is immediately exercised in a general good will.
The things before observed respecting the nature of true virtue, naturally lead us to such a notion of it. If it has its seat in the heart, and is the general goodness and beauty of the disposition and its exercise, in the most comprehensive view, considered with regard to its universal tendency, and as related to every thing with which it stands connected; what can it consist in, but a consent and good will to being in general?