THE SENSIBILITIES. PART SECOND. THE MORAL SENSIBILITIES OR CONSCIENCE. MORAL OR CONSCIENTIOUS STATES OF THE MIND. MORAL SENTIMENTS CHAPTER I. EMOTIONS OF MORAL APPROVAL AND DISAPPROVAL. ◊ 387. Reference to the general division. In entering upon the examination of the interesting and important department of the mental nature, which now presents itself to our notice, it is proper to revert a moment to that general division of the mind which we have endeavoured throughout to adhere to as the basis of our inquiries. The general classification, it will be recollected, was into the Intellect, the Sensibilities, and the Will. In passing from the purely intellectual region to that of the Sensibilities, we first find ourselves in the subordinate department of the Emotions. And, leaving the emotions, we may advance onward, and come in contact with the still more interior and remote department of the Will, either by passing through the region of the Desires on the one hand, or through the space occupied, if we may be allowed to use such expressions in connexion with the mind, by the feelings of Moral Obligation on the other. In accordance with this plan, we made it our first object to examine some of the leading emotions which come under the head of the Natural or Pathematic Sensibilities. And then, taking the direction of the Desires, endeavoured, in a variety of remarks on the Instincts, Appetites, Propensities, and Affections, to explain what may properly be included under that head. Having completed, in such manner as we are able, that part of the subject, we propose to return again to the region of the Emotions, a part of which are included under the general head of the Moral Sensibilities, and to approach the Will in the opposite direction. In carrying this plan into effect, and in giving a philosophical account of the Moral in distinction from the Natural or Pathematic Sensibilities, we shall not delay to consider the general question, whether man has a moral nature or not. take it for granted that he has. The well-known passage We of the Apostle, not to mention other considerations, seems to be decisive on this point. "For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; which show the work of the law written in their hearts, their Conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another." 388. Classification of the moral sensibilities. The Moral nature is less complicated than the Pathematic, although the general division of the Moral Sensibilities corresponds precisely to the general division of the Natural or Pathematic Sensibilities. As the Natural Sensibilities resolved themselves, in the first instance, into the subordinate classification of the Emotions and Desires, so the Moral Sensibilities, in a manner precisely corresponding, resolve themselves into the subordinate classification of moral Emotions and feelings of Moral Obligation. But both divisions of the Natural Sensibilities, it will be recollected, viz., the Emotive and the Desirous, were found to be susceptible of numerous minor divisions. It is not so in the moral department. The class of moral emotions, and the obligatory feeling or feelings of moral obligation, which are based upon them, will be found, exclusive of any subordinate divisions, to comprehend the whole subject. It might be supposed, therefore, that this subject would be despatched in a few words. And so it would, if the discussion could properly be limited to the mere examination of these feelings. But the moral sentiments, both the emotive and the obligatory, sustain such important relations, and involve so many important consequences, that it seems to be proper, not only to examine them in their own nature, but also to consider them, to some extent, in their multiplied connexions. § 389. Nature of the moral emotions of approval and disapproval. In accordance with what has been said in the foregoing section, we repeat that there are but two classes of mental states which belong, in strictness of speech, to the Moral sensibilities, considered as being by nature an essential portion of the human mind; although it is very true that there are a number of things in the mind, such as the abstract conceptions of right and wrong, and the feelings of remorse, which have, both theoretically and practically, an important connexion with morals. The Moral Nature, properly so called, putting out of view the incidental relations it sustains, exists and developes itself, FIRST, in the moral Emotions, viz., of approval and disapproval; and, SECOND, in the feelings of moral Obligation. While there are many kinds of the Natural or Pathematic emotions, such as the emotions of beauty, of sublimity, of the ludicrous, of cheerfulness, of surprise, of reverence, of shame, and the like, there is but one kind or class of Moral emotions. And these are known, considered as distinct states of mind, by the names by which they have just been described, viz., as feelings of APPROVAL and DISAPPROVAL. Of these states of mind we now proceed to give some account.-And our first remark is, that they are original feelings; which implies that, in the appropriate circumstances of their existence, they are called forth by the original or constitutional tendencies of the mind, and also that they are elementary or simple. Of course they are not susceptible of definition, since defining, except that sort of apparent defining which consists in the mere use of synonymous terms, is predicable only of what is complex. Hence, in their distinctive or appropriate nature, in that which constitutes them what they are, considered as separate from anything and everything else, they cannot be known by description, but by consciousness only. Nevertheless, we are not at liberty to suppose that their nature is either absolutely unknown, or, as a general thing, even misunderstood; inasmuch as the consciousness of such feelings is universal, and as no form of knowledge, it is generally admitted, is more distinct to our apprehension than that which has consciousness for its basis. Whoever, therefore, has had placed before him any case of right and wrong of such a nature that he could have, and did in fact have, a clear apprehension of it, in itself and in its relations, must, we suppose, have a knowledge (and if he has not, it is impossi |