natural or pathematic sensibilities; when we use the term CONSCIENCE, We have reference to our moral sensibilities; so that the distinction now in question is obviously involved in the common usage of language. In truth, all the considerations, consciousness, the ordinary structure of language, and the incidental as well as the more formal and considered remarks of writers, which were formerly brought forward to show the distinction between the intellect and the sensibilities, in the more extended sense of the latter term, may also be adduced to show a wellfounded distinction between the Natural and the Moral sensibilities. But abundant proof on a subject of this nature naturally flows out, if the fact in question actually exists, from a careful and philosophical examination of the departments of the mind, of which it is predicated. Without, therefore, delaying our inquiries by attempting to draw proof of its existence from other sources, we may proceed to notice some of those circumstances which may be enumerated as involved in and as incidental to the distinction which has been asserted.

And, in the first place, it appears to be the fact, as a general thing, that the exercise of the natural or pathematic sensibilities is the first in the order of time. Nor, if we reflect upon the subject, can we well suppose it to be otherwise. If there were no such thing as the Natural Sensibilities (in other words, if man were constituted without possessing the capability of emotion, desire, and passion), it is obvious that there would be no adequate basis in his mind for the operation of the Moral sensibilities. The pathematic sensibilities or the heart is the great, we do not say the exclusive, but still the great seat of the motives of men's actions; and consequently furnishes a principal field of operations for the conscience to act upon. We do not mean to assert, however, that there is not and cannot be any action of the moral, until there has been an entire, a complete developement of the pathematic nature, embracing, as it does, the whole circle of natural emotions and passions. It is true, when we descend to particular cases and specific acts, we find from observation that the natural sensibilities are first in the order of time, as they obviously are in the order of na

ture. And we say that they are first in the order of nature for the reason just hinted at, viz., that they include a large portion of the subjects which it is the business of our moral constitution to act upon, scrutinize, and judge. It is, nevertheless, equally true, that these two great departments of the emotive or sensitive man, taken in their general history and as a whole, develope themselves nearly at the same time, and, as it were, side by side and par

allel to each other.

In respect to the matter under consideration, they seem to bear much the same relation to each other which the External intellect bears to the Internal. When we look at specific acts of the External intellect, we shall find that some of them, absolutely and necessarily so, are first in the order of time; but when we look at the two departments as a whole, we find the developement, to a considerable extent, going on simultaneously. And so in regard to the Natural and Moral Sensibilities, considered in relation to each other, in reference to the time when they are respectively brought into action.

§ 8. The moral and natural sensibilities have different objects. Another, and perhaps a still more decisive mark of distinction may be found in the views which these two great departments respectively take of the objects in respect to which they are called into exercise. The one considers objects chiefly as they have a relation to ourselves; the other, as they relate to all possible existences. The one looks at things in the aspect of their desirableness; the other fixes its eye on the sublime feature of their rectitude. The one asks what is GOOD, the other what is RIGHT.

Obliterate from man's constitution his Conscience (what may be called, if we may be allowed the expression, the moralities of his nature), and you at once strike from the mind one half of its motives to action; for, in respect to everything which is considered by us desirable to be done, the question always recurs, is it right to be done? At one time, on the supposition of an entire erasure of the moral sensibilities, all his movements are dictated by the suggestions and cravings of the appetites. At

other times he covets knowledge, or seeks society, or indulges in the refinements of the arts; but it will be found in these instances, as well as when he is under the influence of the appetites, that pleasure is still his leading object, and that he is disappointed in not securing it. In his higher moods of action, when raised in some degree above the influence of the subordinate propensities, his movements will be based on calculations of interest; and although the various suggestions which influence his conduct may have an extensive range, they will never fail to revolve within the limits of a circle, the centre of which is HIMSELF. On the supposition which has been made, viz., the extinction of the moral nature, even his Benevolence, so far as it is not purely instinctive, will necessarily assume the character of the prudential or self-interested. It is his moral nature, and that alone, which places him beyond the limits of this circle, and enables him, on suitable occasions, to act with exclusive reference to God, his fellow-men, and the universe.

§ 9. The moral sensibilities higher in rank than the natural.

And such being the objects of these two great departments of our nature, it is not surprising that they do not hold the same place in our estimation. There is obviously a sort of graduation in the feelings of regard and honour which we attach to different parts of the mind. We at once, and, as it were, instinctively, regard some as higher than others. We may not be able always to tell why it is so; but such is the fact. We never hesitate, for instance, to assign a lower place to the instincts than to the appetites; and, on the other hand, we always allot to the appetites, in the graduation of our regard, a place below that of the affections. And entirely in accordance with this general fact, we find it to be the case, that the moral sensibilities excite within us higher sentiments of regard; in other words, hold, in our estimation of them, a higher rank than the appetites, propensities, and passions, which constitute the leading divisions of our pathematic nature.

In this respect also, viz., in the comparative rank of the two departments under consideration, there seems to

be some analogy between the great divisions of the sensibilities and those of the intellect. There can be no question that men commonly locate, in the scale of the mind's regard and honour, the internal intellect above the external. The latter simply perceives; the former not only perceives, but exercises the additional and higher function of comparing, estimating, and combining. And so in respect to the topic now before us. The moral sensibility appears to hold, in respect to the other great division of our sensitive nature, the position of a consultative and judicial power; it stands above it and over it, in the exercise of a higher authority; it keenly scrutinizes the motives of action; it compares emotion with emotion, desire with desire; it sits a sort of arbitress, holding the scales of justice, and dispensing such decisions as are requisite for the due regulation of the empire of the pas

sions.

10. The moral sensibilities wanting in brutes.

It will perhaps throw light upon the distinction we are endeavouring to illustrate, if we call to recollection here that the natural or pathematic sensibilities exist in brute animals essentially the same as in man. They are susceptible of various emotions; they have their instincts, appetites, propensities, and affections, the same as human beings have, and perhaps even in a higher degree. They rush with eagerness in the pursuit of whatever is calculated to gratify their appetites, and are deeply interested in everything that is addressed to the natural affections. They are pleased and displeased, they have their prepossessions and aversions, they love and hate, with as much vehemence, at least, as commonly characterizes human passion. But if we look for the other and more elevated portion of the sensibilities, it is not there. And here, we apprehend, is the great ground of distinction between men and the brutes. The latter, as well as human beings, appear to know what is good, considered as addressed simply to the natural affections; but man has the higher knowledge of moral as well as of natural good. The brute, as well as man, knows what is desirable, considered in the light of the natural appetites and passions; VOL. II.-C

but man enjoys the infinitely higher prerogative of knowing what is worthy of pursuit, considered in the light of moral and conscientious perceptions.

11. Classification of the natural sensibilities.

Beginning, in the examination of the wide and interesting subject before us, with the natural or pathematic sensibilities, we shall find this portion of our sensitive nature resolving itself into the subordinate divisions of the Emotions and Desires. These two classes of mental states follow each other in the order in which they have been named; the Emotions first, which are exceedingly numerous and various; and then the Desires, embracing under the latter term the Appetites, Propensities, and Affections. This is not only the order in succession or time, but it is also the order in nature.-In other words, and stated more particularly, such is the constitution of the human mind, that, when we pass from the region of the intellect to that of the sensibilities, we first find ourselves (and there is no other possible position which, in the first instance, we can occupy) in the domain of the EMOTIONS. We are at first pleased or displeased, or have some other emotion in view of the thing, whatever it is, which has come under the cognizance of the intellect. And emotions, in the ordinary process of mental action, are followed by Desires. As we cannot be pleased or displeased without some antecedent perception or knowledge of the thing which we are pleased or displeased with, so we cannot desire to possess or avoid anything without having laid the foundation of such desire in the existence of some antecedent emotion. And this is not only the matter of fact, which, as the mind is actually constituted, is presented to our notice; but we cannot well conceive how it could be otherwise. To desire a thing which utterly fails to excite within us the least emotion of pleasure seems to be a sort of solecism or absurdity in nature; in other words, it seems to be impossible, from the nature of things, under any conceivable circumstances. At any rate, it is not possible as the mind is actually constituted, whatever might have been the fact if the mind had been constituted differently.