Consequently the sentiments of each individual are the standard and measure of the correctness of another's, and it is hardly possible for us to judge of another's feelings by any other canon than the correspondent affection in ourselves. The only measure by which one man can judge of the faculty of another is by his own faculty of the like kind. As we judge of another's eyesight, hearing, or reason, by comparison with our own eyesight, hearing, or reason, so we can only judge of another's love or resentment by our own love or our own resentment. If, upon bringing the case of another home to ourselves, we find that the sentiments which it produces in him coincide and tally with our own, we necessarily ap- prove of his as proportioned and suitable to their objects, while if otherwise, we necessarily disapprove of them as extravagant and out of proportion.
Since, then, one point of view in every moral judgment is the "suitableness"which any affection of the heart bears to the cause or object which excites it, the propriety or impropriety of the action, which results from such affection, depends entirely on the concord or dissonance of the affection with that felt sympathetically by a spectator. Hence that part of moral approbation which consists in the sense of the Propriety of a sentiment to its cause (say, of anger to its provocation), arises simply from the perception of a coincidence between the sentiment of the person primarily affected by it and that of the spectator who, by force of imagination, puts himself in the other's place.
Let us take, for instance, as a concrete case, the exhibition of fortitude under great distress. What is the source of our approbation of it? It is the perfect coincidence of another's firmness with our own insensibility to his misfortunes. By his ****** no demand on us for that higher degree of sensibility which we find to our regret that we do not possess, he effects a most perfect correspondence between his sentiments and ours, which causes us to recognize the perfect propriety of' his conduct. The additional element which raises our feeling of mere approbation into one of admiration, is the wonder and surprise we feel at witnessing a degree of self-command far above that usually met with among mankind.
There are, however, several facts which modify our sense of the propriety or impropriety of another person's sentiments by their concord or disagreement with our own, and which it is important to notice.
First of all, it is only when the objects which excite any sentiment bear some direct relation to the person primarily affected by the sentiment or to ourselves as sympathetically affected by it, that any moral judgment of his sentiment arises on our part. For instance, "the beauty of a plain, the great- ness of a mountain, the ornaments of a building, the expression of a picture, the composition of a discourse, the conduct of a third person . . . all the general subjects of science and taste, are what we and our companions regard as having no peculiar relation to either of us." There is no occasion for sympathy, or for an imaginary change of situations, in order to produce, with regard to such things, the most perfect harmony of sentiments and affections. Where there is such harmony, we ascribe to a man good taste or judgment, but recognize no degree of moral propriety.
But it is otherwise with anything which more closely affects us. A misfortune or injury to another is not regarded by him and by us from the same point of view as a poem or picture are, for the former cannot but more closely affect him. Hence a correspondence of feeling is much more difficult and much more important with regard to matters which nearly concern him, than with regard to matters which concern neither him nor us, and are really indifferent to our actual interests. We can easily bear with difference of opinion in matters of speculation or taste; but we cease to be bearable to one another, if he has no fellow-feeling for my misfortunes or my griefs;or if he feels either no indignation at my injuries or none that bears any proportion to my resentment of them.
This correspondence of feeling, then, being at the same time so difficult of attainment and yet so pleasurable when attained, two operations come into play: the effort on our part, as spectators, to enter into the sentiments and passions of the person principally concerned, and the effort on his part also to bring his sentiments into unison with ours. Whilst we strive to assume, in imagination, his situation, he strives to assume ours, and to bring down his emotions to that degree with which we as spectators can sympathize. Conscious as he is that our sympathy must naturally fall short of the violence of his own, and longing as he does for that relief which he can only derive from a complete sympathy of feeling, he seeks to obtain a more entire concord by lowering his passion to that pitch which he is sensible that we can assume. Does he feel resentment or jealousy, he will strive to tone it down to the point at which we can enter into it. And by thus being led to imagine how he himself would be affected, were he only a spectator of his own situation, he is brought to abate the violence of his original passion. So that in a sort of meeting- point of sympathy lies the point of perfect propriety, as has been shown in the case of the propriety of fortitude.
On this twofold tendency of our moral nature two different sets of virtues are based. On our effort to sympathize with the passions and feelings of others are founded the gentler virtues of condescension, toleration, and humanity; whilst the sterner virtues of self-denial and self-command are founded on our effort to attune our passions to that pitch of which others can approve. In a union of these two kinds of virtuesin feeling much for others and little for ourselves, in restraining our selfish and indulging our benevolent affectionsconsists the highest perfection of which human nature is capable.