第57章

These two principles of our nature, the social and benevolent affections, and the intellectual powers, serve indeed mutually to move each other to action, the affections exciting the intellect to discover the means of producing good, the intellect opening up a channel to the affections by giving the power to do good.

All circumstances increasing the probability of the provision we make for futurity being enjoyed by ourselves or others, also tend to give strength to the effective desire of accumulation.Thus a healthy climate, or occupation, by increasing the probability of life, has a tendency to add to this desire.

When engaged in safe occupations, and living in healthy countries, men are much more apt to be frugal, than in unhealthy, or hazardous occupations, and in climates pernicious to human life.Sailors and soldiers are prodigals.

In the West Indies, New Orleans, the East Indies, the expenditure of the inhabitants is profuse.The same people, coming to reside in the healthy parts of Europe, and not getting into the vortex of extravagant fashion, live economically.War, and pestilence, have always waste, and luxury, among the other evils that follow in their train.

For similar reasons, whatever gives security to the affairs of the community, is favorable to the strength of this principle.In this respect the general prevalence of law and order, and the prospect of the continuance of peace and tranquillity, have considerable influence.

These seem to be the chief circumstances, determining the relations between present and future good, in the minds of those in any society, who have a mind and a will, at the time they are forming habits.When habits are once formed, they regulate the tenor of the future life, and make slaves of their former masters.There are, however, in every society, very many, who form habits, and pursue a certain line of conduct through life, not from any reasoning or choice of their own, but hurried on by the example of those around them, and the general direction in which the current of feeling and action sets throughout the whole body.It is evident, however, that the power that moves and directs the mass, lies not in them, but in those, who govern their conduct in whole, or in part, by their own feelings and passions, and the reflections which the situation of circumstances around them suggest to them.These form the great moving principle, the others, like the balance-wheel in an engine, merely keep up, and give uniformity, to the motion they generate.

The desire to accumulate would then seem to derive strength, chiefly from three circumstances.

1.The prevalence throughout the society, of the social and benevolent affections, or, of that principle, which, under whatever name it may be known, leads us to derive happiness, from the good we communicate to others.

2.The extent of the intellectual powers, and the consequent prevalence of habits of reflection, and prudence, in the minds of the members of the society.

3.The stability of the condition of the affairs of the society, and the reign of law and order throughout it.

It is weakened, and strength given to the desire of immediate enjoyment, by three opposing.circumstances.

1.The deficiency of strength in the social and benevolent affections, and the prevalence of the opposite principle, a desire of mere selfish gratification.

2.A deficiency in the intellectual powers, and the consequent want of habits of reflection and forethought.

3.The instability of the affairs of the society, and the imperfect diffusion of law and order throughout it.

The reader may perhaps conceive, that, in enumerating these different circumstances, and deducing the strength of the effective desire of accumulation from the preponderance of the one class over the other, I am attempting an unnecessary refinement, and that the principle of a regard to self interest alone, though it may not, of itself, give great strength to this desire, yet, from its combination with other springs of action, must, generally do so indirectly and ultimately and may, therefore, be assumed as a cause sufficient to account for the phenomena.If we confine our attention to the present times, and to particular parts of the globe, this may be readily admitted.Now, and in those places, a prudent regard to self interest would doubtless prompt many individuals to cooperate effectively in the increase of the general means of enjoyment.But there is nothing more apt to mislead us, when investigating the causes determining the motions of any great system, than to take our station at some particular point in it, and, examining the appearances there presented to us, to suppose that they must be precisely similar through the whole sphere of action.Because, in Great Britain, a regard to mere self interest, may now prompt to a course of action leading to making a large provision for the wants of others, we are, in reality, no more warranted to conclude that it will do so always, and in every place, than were the ancients warranted to conclude, because, in their particular communities, the pursuit of wealth commonly generated evil, that it must therefore do so always and in every place.

There seem to be, in modern times, and in particular communities, two circumstances, that may lead an individual, from a mere regard to his personal interest, to pursue the paths of sober industry and frugality, and, consequently, to make an extended provision for the wants of others.These seem to be the desire of personal, and family aggrandizement, and a wish, conjoined with the pursuit of both, to rank high in the estimation of the world.