benevolent affections, constitutes what is usually called sympathy. It is composed of an act of imagination and self-love, by which we transfer ourselves, as it were, into the situation of other men, and thereby regulate our conduct towards them. It is however to be kept in mind, that the principle of self-love, thus brought into action, is the test, not the rule of our conduct. This is a point on which there has been much vague and useless speculation; and, from not attending to the distinction, some have referred our ideas of benevolence entirely to the principle of selfishness. Such discussions are equally unsound and unprofitable, and are to be placed on a footing with the speculations of the scholastic philosophy, which we now look back upon merely as matters of historical curiosity. The application of self-love, in the manner which has been referred to, is chiefly useful in enabling us fully to appreciate the facts of the individual case, as we would do if we were personally interested. The rule of our conduct is quite distinct from this, and rests on those fundamental principles of justice and compassion which form a part of our moral constitution. In the practical application of them, they are very much aided by the moral principle or conscience.

The man who acts habitually under the influence of these rules, learns to question himself rigidly respecting the claims and duties which result from his moral relations; and the feelings and circumstances of those with whom they bring him into contact.

Of what elements does the author consider sympathy composed? Useless speculations on this subject. Character of the man who acts under the influence of these rules.

What, (he asks himself,) is the line of action which belongs to me in regard to that individual,-what are his feelings in his present situation; what are the feelings and conduct which he expects from me,-and what are those which I would expect from him were I in his circumstances and he in mine? It is not a due regulation of the affections alone that arises from this wholesome state of mental discipline. It is a moral culture to the mind itself, which may often be fraught with the most important results. For the man who exercises it realizes to himself the feelings of poverty, the agonies of bereavement, the impressions of the bed of death; and thus, without the pain of suffering, he may reap a portion of those important moral benefits which suffering is calculated to yield.

There is another view still to be taken of the advantages derived from that mental discipline which consists in attention to all the relations included under the affections. When habitually exercised, it may often bring before the mind important circumstances in our moral relations, which are apt to make an inadequate impression amid the distractions of present things. When the parent, for example, looks around the objects of his tender affection, what a new impulse is communicated by the thought, that the present life is but the infancy of their being; and that his chief and highest concern is to train them for immortality. A similar impulse must be given to the philanthropist, when he considers that the individuals, who share his benevo

Three test questions. What effect does the habit of sympathy with the sufferings of others produce upon the character? Another advantage of the mental discipline referred to. Example; the parent. Thoughts connected with the sight of his children.

lent attentions, are, like himself, passing through a scene of discipline to a higher state of existence, where they will assume a place corresponding to their rank in the scale of moral beings. The refined philanthropy thus arising, while it neglects no proper attention to the distresses of the present life, will seek chiefly to contend with those greater evils which degrade the moral nature, and sever the immortal spirit from its God. He, who judges upon this extended principle, will learn to form a new estimate of the condition of Amid the pride of wealth and the splendor of power, he may mourn over a being lost to every feeling of his high destiny; and, by the death-bed of the peasant, amid discomfort and suffering, he may contemplate with interest a purified spirit rising to immortality.

man.

II. Next to the power of attention, we have to notice the influence produced upon the affections by habit. This is founded upon a principle of our nature, by which a remarkable relation exists between the affections and the actions which arise out of them. The tendency of all emotions is to become weaker by repetition, or to be less acutely felt the oftener they are experienced. The tendency of actions, again, as we have seen when treating of the intellectual powers, is to become easier by repetition, so that those, which at first require close and continued attention, come to be performed without effort, and almost without con

Reflections of the philanthropist. Effect of such reflections. Proper estimate of the condition of men. Second great cause influencing the affecbons. What is the effect of repetition upon the emotions?

actions?

upon the

sciousness. Now an affection properly consists of an emotion leading to an action; and the natural progress of the mind, in the proper exercise of the affection, is, that the emotion becomes less acutely felt, as the action becomes easier and more familiar. Thus, a scene of wretchedness, or a tale of sorrow, will produce in the inexperienced an intensity of emotion not felt by him whose life has been devoted to deeds of mercy; and a superficial observer is apt to consider the condition of the latter as one of insensibility, produced by familiarity with scenes of distress. It is, on the contrary, that healthy and natural progress of the mind, in which the emotion is gradually diminished in force as it is followed by its proper actions, that is, as the mere intensity of feeling is exchanged for the habit of active benevolence. But that this may take place in the sound and healthy manner, the emotion must be steadily followed by the action which belongs to it. If this be neglected, the harmony of the moral process is destroyed, and, as the emotion becomes weakened, it is succeeded by cold insensibility or barren selfish

ness.

This is a subject of much importance, and there are two conclusions which arise out of it respecting the cultivation of the benevolent affections. The one relates to the bad effects of fictitious scenes of sorrow, as represented on the stage, or in works of fancy. The evil arising from these appears to be that which has now been referred to; the emotion is produced

What is the effect of repetition upon the affections? Example given, illustrative of this? Nature of the effect produced by familiarity with suffering. Two conclusions from this truth. Fictitious sufferings. How do they affect the mind?

without the corresponding action, and the consequence is likely to be a cold and useless sentimentalism, instead of a sound cultivation of the benevolent affections. The second is, that, in cultivating the benevolent affections in the young, we should be careful to observe the process so clearly pointed out by the philosophy of the moral feelings. They should be familiarized with actual scenes of suffering, but this ought to be accompanied by deeds of minute and active kindness, so as to produce a full and lively impression of the wants and feelings of the sufferer. On this ground, also, I think we should at first even abstain, in a great measure, from giving young persons the cautions they will afterwards find so requisite, respecting the characters of the objects of their benevolence, and the impositions so frequently practised by the poor. Suspicions of this kind might tend to interfere with the important moral process which ought to be our first object; the necessary cautions will afterwards be learned with little difficulty.

The best mode of contending with the evils of pauperism, on the principles of political economy, is a problem on which I presume not to enter. But, on the principles of moral science, a consideration of the utmost importance should never be forgotten,-the great end to be answered by the varieties of human condition in the cultivation of the benevolent affections. Political science passes its proper boundary, when it is permitted in any degree to interfere with this high prin

What evil results from this? Rule in respect to the training of the young? Effect of cautioning them too much against imposture. Grea subject in political economy mentioned here? What is one great object ef the varieties in the human condition?