An Essay on the Nature and Conduct of the Passions and Affections, with Illustrations on the Moral Sense. Francis Hutcheson

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      Hutcheson’s reply to this, as to John Clarke’s hedonism, was a reprise of the argument that we cannot force a sentiment, even if the result is pleasing. If feeling a certain passion makes us happy, we might wish to feel it in order to be happy, but we cannot force ourselves to feel something in order to get a reward. Instead, we sense and desire, and then we may feel pleasure as a consequence of the desire. The idea that action implies pleasure is false moral psychology.

      For Hutcheson, as for many early modern philosophers, the passions were central to ethics. The most unsavory passions and sentiments—bigotry, anger, and the desire to harm—are consequences of limited and “partial Views,” and they arise from emphasis on selfish interest and mistaken understandings of the public good (pp. 72, 75). Consequently, they are less present in the broader view and disappear in the universal view of the moral system. Limited views of human interest derive such validity as they have from their approximation to the most general view, the providential design of creation, and the prospect of the future state (p. 123). The general view reinforces the calm passions.

      The progress of the sentiments accordingly leads us to reflection not only on the human system but also on its place in the universal system. Such reflection shows how many apparently negative features of human nature have their place—in moderation. By reflection on the universal “oeconomy,” we learn to regulate passions so as to be happy and to make others happy.

      Illustrations

      Hutcheson’s theory of the passions responded to John Clarke’s claim that his moral philosophy was based on poor psychology. Clarke forced Hutcheson to draw his account of desire and sentiment more precisely than he had in the Inquiry, and to show how it was linked with the moral sense. But, as noted previously, other issues were afoot. Burnet’s criticisms of Treatise 2 had brought out Hutcheson’s conflict with moral rationalism and the view that moral judgments are like other judgments insofar as they are only valid if true.

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      As noted, Hutcheson emphasized in Treatise 4.1 that this was a skirmish among those who accepted the moral sense, even if some parties were not aware of it! But Burnet was not the only writer of that stripe. In the opening chapters of the Illustrations, Hutcheson successively criticized Samuel Clarke and William Wollaston (1659–1724), employing two related strategies. First, he used Grotius’s distinction between exciting and justifying reasons to show the confusion in many rationalists’ invocation of reason. Hutcheson argued that there is “no exciting Reason previous to Affection” (pp. 139–40); what we take as exciting reasons to action and to active attitudes, such as desire and affection, either presupposes affections and desires or serves as mere justifying reasons.

      Furthermore, moral reasoning is practical and particular and varies from agent to agent. Consequently, supposedly fixed and eternal reasons differ drastically according to how they are viewed by individuals, and judging what is reasonable in a given situation is difficult. Rather, moral ends and actions are fixed through a moral sense; they may be justified by reason but cannot be called forth by it.

      Similar arguments were deployed against Samuel Clarke’s eternal moral relations and Wollaston’s “significancy of truth in actions.” Hutcheson attacked Samuel Clarke’s “fitnesses”—real, normative predispositions among beings—and argued that the theory was incoherent and failed to support the eternal moral relations that Clarke required. Clarke’s heart was in the right place, but that was because the “eternal relations” were perceived by his own moral sense.

      William Wollaston argued in the Religion of Nature Delineated (1724; first printed privately in 1722) that actions have “significancy”; that is, they could be true or false. Any act that interferes with truth is morally wrong, and, conversely, any act in accordance with the truth is morally right. Therefore, there is a correspondence of the truth signified by actions and the morally right, and conversely the denial of truth and the morally wrong.

      Hutcheson distinguished between logical and moral truths. Many logical truths and falsehoods are not moral truths and falsehoods. Notably, actions that unintentionally hinder truth are rarely considered

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      evil; they may be logically but not morally false.¹⁵ False ideas often may result in moral evil, but they are evil not because of falsity but because we recognize them as evil through our moral sense.

      The moral sense in parallel with the senses of beauty, honor, and imagination does not mean that Hutcheson saw morals as nothing but spontaneous reactions. Although we do not divine eternal moral relations in the fitnesses of things, we are capable of exact knowledge of natural law and civil laws, which constitute “the most useful Subject of Reasoning … as certain, invariable, or eternal Truths, as in any Geometry” (pp. 174/10, 216). But these “relations” arise from the nature of people in social interaction, not from eternal logical relations in abstraction from human nature. The absolute principles of the universal moral system are inaccessible to humanity, but we can gain more extensive views by exploring our nature and its place in a wider world.

      In the final chapter of Illustrations, Hutcheson is concerned with balancing the importance of toleration with the need for belief in and love of God. Our love of God amplifies the social affections and reinforces benevolence. Consequently, the best signs of piety are social affections and public virtue, and we should not attempt further divination of the beliefs of others. Instead, we should broaden our views through reflection on the general moral system and thereby cultivate the calm passions. The Illustrations thus concludes with a “moderate” vision of humanity that connects the theory of the passions with Hutcheson’s later discussions in the System.¹⁶

      Remarks Concerning the Editions

      Three editions of the Essay with Ilustrations were printed during Hutcheson’s lifetime, with two variants of the first edition:

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      1A An Essay on the Nature and Conduct of the Passions and Affections. With Illustrations On the Moral Sense. By the Author of the Inquiry into the Original of our Ideas of Beauty and Virtue. London: Printed by J. Darby and T. Browne, for John Smith and William Bruce, Booksellers in Dublin; and sold by J. Osborn and T. Longman in Pater-Noster-Row, and S. Chandler in the Poultrey. M.DCC.XXVIII.

      1B An Essay on the Nature and Conduct of the Passions and Affections. With Illustrations On the Moral Sense. London: Printed and Dublin re-printed by S. Powell for P. Crampton, at Addison’s Head, Opposite the Horse Guard in Dame’s-Street, and T. Benson, at Shakespear’s Head in Castle-Street, MDCCXXVIII.

      2 An Essay on the Nature and Conduct of the Passions and Affections. With Illustrations on the Moral Sense. By Francis Hutcheson, Professor of Moral Philosophy in the University of Glasgow; and Author of the Inquiry into the Original of our Ideas of Beauty and Virtue. London: Printed for James and John Knapton, and John Crownfield in St. Paul’s Church-Yard; John Darby in Bartholomew-Close; Thomas Osborne Jun. At Greys Inn; and Lauton Gilliver in Fleetstreet. M.DCC.XXX.

      3 An Essay on the Nature and Conduct of the Passions and Affections. With Illustrations On the Moral Sense. The third edition, with Additions. London: Printed for A. Ward, J. and P. Knapton, T. Longman, S. Birt, C. Hitch, L. Gilliver, T. Astley, S. Austen, and J. Rivington. MDCCXLII.

      There is some question about the order of appearance of 1A and 1B. Scott notes that 1B was advertised as having “the errors of the London Edition emended.”¹⁷ But 1A has fewer errors than 1B, which might seem according to Scott’s comment to make it the “emended” edition. Furthermore,

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