TO some philosophers it appears matter of surprize, that all mankind, possessing the same nature, and being endowed with the same faculties, should yet differ so widely in their pursuits and inclinations, and that one should utterly condemn what is fondly sought after by another. To some it appears matter of still more surprize, that a man should differ so widely from himself at different times; and, after possession, reject with disdain what, before, was the object of all his vows and wishes. To me this feverish uncertainty and irresolution, in human conduct, seems altogether unavoidable; nor can a rational soul, made for the contemplation of the |Supreme Being, and of his works, ever enjoy tranquillity or satisfaction, while detained in the ignoble pursuits of sensual pleasure or popular applause. The divinity is a boundless ocean of bliss and glory: Human minds are smaller streams, which, arising at first from this ocean, seek still, amid all their wanderings, to return to it, and to lose themselves in that immensity of perfection. When checked in this natural course, by vice or folly, they become furious and enraged; and, swelling to a torrent, do then spread horror and devastation on the neighbouring plains.
In vain, by pompous phrase and passionate expression, each recommends his own pursuit, and invites the credulous hearers to an imitation of his life and manners. The heart belies the countenance, and sensibly feels, even amid the highest success, the unsatisfactory nature of all those pleasures, which detain it from its true object. I examine the voluptuous man before enjoyment; I measure the vehemence of his desire, and the importance of his object; I find that all his happiness proceeds only from that hurry of thought, which takes him from himself, and turns his view from his guilt and misery. I consider him a moment after; he has now enjoyed the pleasure, which he fondly sought after. The sense of his guilt and misery returns upon him with double anguish: His mind tormented with fear and remorse; his body depressed with disgust and satiety.
But a more august, at least a more haughty personage, presents himself boldly to our censure; and assuming the title of a philosopher and man of morals, offers to submit to the most rigid examination. He challenges, with a visible, though concealed impatience, our approbation and applause; and seems offended, that we should hesitate a moment before we break out into admiration of his virtue. Seeing this impatience, I hesitate still more: I begin to examine the motives of his seeming virtue: But behold! ere I can enter upon this enquiry, he flings himself from me; and addressing his discourse to that crowd of heedless auditors, fondly abuses them by his magnificent pretensions.
O philosopher! thy wisdom is vain, and thy virtue un|profitable. Thou seekest the ignorant applauses of men, not the solid reflections of thy own conscience, or the more solid approbation of that being, who, with one regard of his all-seeing eye, penetrates the universe. Thou surely art conscious of the hollowness of thy pretended probity, whilst calling thyself a citizen, a son, a friend, thou forgettest thy higher sovereign, thy true father, thy greatest benefactor. Where is the adoration due to infinite perfection, whence every thing good and valuable is derived? Where is the gratitude, owing to thy creator, who called thee forth from nothing, who placed thee in all these relations to thy fellow-creatures, and requiring thee to fulfil the duty of each relation, forbids thee to neglect what thou owest to himself, the most perfect being, to whom thou art connected by the closest tye?
But thou art thyself thy own idol: Thou worshippest thy imaginary perfections: Or rather, sensible of thy real imperfections, thou seekest only to deceive the world, and to please thy fancy, by multiplying thy ignorant admirers. Thus, not content with neglecting what is most excellent in the universe, thou desirest to substitute in his place what is most vile and contemptible.
Consider all the works of mens hands; all the inventions of human wit, in which thou affectest so nice a discernment: Thou wilt find, that the most perfect production still proceeds from the most perfect thought, and that it is mind alone, which we admire, while we bestow our applause on the graces of a well-proportioned statue, or the symmetry of a noble pile. The statuary, the architect comes still in view, and makes us reflect on the beauty of his art and contrivance, which, from a heap of unformed matter, could extract such expressions and proportions. This superior beauty of thought and intelligence thou thyself acknowledgest, while thou invitest us to contemplate, in thy conduct, the harmony of affections, the dignity of sentiments, and all those graces of a mind, which chiefly merit our attention. But why stoppest thou short? Seest thou nothing farther that is valuable? Amid thy rapturous applauses of beauty and order, art thou still |ignorant where is to be found the most consummate beauty? the most perfect order? Compare the works of art with those of nature. The one are but imitations of the other. The nearer art approaches to nature, the more perfect is it esteemed. But still, how wide are its nearest approaches, and what an immense interval may be observed between them? Art copies only the outside of nature, leaving the inward and more admirable springs and principles; as exceeding her imitation; as beyond her comprehension. Art copies only the minute productions of nature, despairing to reach that grandeur and magnificence, which are so astonishing in the masterly works of her original. Can we then be so blind as not to discover an intelligence and a design in the exquisite and most stupendous contrivance of the universe? Can we be so stupid as not to feel the warmest raptures of worship and adoration, upon the contemplation of that intelligent being, so infinitely good and wise?
The most perfect happiness, surely, must arise from the contemplation of the most perfect object. But what more perfect than beauty and virtue? And where is beauty to be found equal to that of the universe? Or virtue, which can be compared to the benevolence and justice of the Deity? If aught can diminish the pleasure of this contemplation, it must be either the narrowness of our faculties, which conceals from us the greatest part of these beauties and perfections; or the shortness of our lives, which allows not time sufficient to instruct us in them. But it is our comfort, that, if we employ worthily the faculties here assigned us, they will be enlarged in another state of existence, so as to render us more suitable worshippers of our maker: And that the task, which can never be finished in time, will be the business of an eternity.
Or, the man of contemplation, and philosophical devotion.
Essays, Moral, and Political, and Literary (1741, 1777)
prepared by Amyas Merivale
Disappointed with the poor reception of his Treatise, Hume turned to the essay style of writing, and published the first volume of his Essays, Moral and Political in 1741, with a second volume following in 1742. Following the success of this collection, Hume published three additional essays in 1748 (Of National Characters, Of the Original Contract, and Of Passive Obedience), and then a third edition of the set, also in 1748, that incorporated these three.
At the start of the 1750s, Hume’s reputation as an essay writer was well-established, and his new set of Political Discourses, published in 1752, was so successful that a second edition was brought out in the very same year. A third edition was printed in 1754.
In 1758, Hume collected all of his late works together in a collection of Essays and Treatises on Several Subjects, the first volume of which contained the Essays, Moral and Political followed by the Political Discourses. Now, however, the two sets were titled Essays, Moral, Political, and Literary parts 1 and 2.
The texts of all of the essays on this site are taken from the 1777 edition of the Essays and Treatises on Several Subjects, with the following exceptions: Of Essay-Writing, Of Moral Prejudices, and Of the Middle Station of Life only ever appeared in the 1742 edition of the Essays, Moral and Political, and the texts of these are therefore taken from that edition. Of Impudence and Modesty, Of Love and Marriage, and Of the Study of History last appeared in the 1760 edition of the Essays and Treatises, and the texts of these are therefore taken from that edition. Of Avarice and A Character of Sir Robert Walpole last appeared in the 1768 edition of the Essays and Treatises, and the texts of these are therefore taken from that edition. A Character of Sir Robert Walpole first appeared as an essay by itself, but in editions of Hume’s essays from 1748 to 1768, it appeared as a footnote at the end of the essay That Politics may be Reduced to a Science; from 1770 onwards this note was dropped. The text here is a reproduction of the footnote in the 1768 edition of That Politics may be Reduced to a Science (though the text of that essay, note, is taken from the 1777 edition, and therefore does not contain the footnote).
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