Tell him the history of an honest man whom men want to persuade to join the calumniators of an innocent and powerless person (say Anne Boleyn, accused by Henry VIII of England).He is offered advantages, great gifts, or high rank; he rejects them.This will excite mere approbation and applause in the mind of the hearer.Now begins the threatening of loss.Amongst these traducers are his best friends, who now renounce his friendship; near kinsfolk, who threaten to disinherit him (he being without fortune); powerful persons, who can persecute and harass him in all places and circumstances; a prince, who threatens him with loss of freedom, yea, loss of life.Then to fill the measure of suffering, and that he may feel the pain that only the morally good heart can feel very deeply, let us conceive his family threatened with extreme distress and want, entreating him to yield; conceive himself, though upright, yet with feelings not hard or insensible either to compassion or to his own distress; conceive him, I say, at the moment when he wishes that he had never lived to see the day that exposed him to such unutterable anguish, yet remaining true to his uprightness of purpose, without wavering or even doubting; then will my youthful hearer be raised gradually from mere approval to admiration, from that to amazement, and finally to the greatest veneration, and a lively wish that be himself could be such a man (though certainly not in such circumstances).Yet virtue is here worth so much only because it costs so much, not because it brings any profit.All the admiration, and even the endeavour to resemble this character, rest wholly on the purity of the moral principle, which can only be strikingly shown by removing from the springs of action everything that men may regard as part of happiness.Morality, then, must have the more power over the human heart the more purely it is exhibited.Whence it follows that, if the law of morality and the image of holiness and virtue are to exercise any influence at all on our souls, they can do so only so far as they are laid to heart in their purity as motives, unmixed with any view to prosperity, for it is in suffering that they display themselves most nobly.Now that whose removal strengthens the effect of a moving force must have been a hindrance, consequently every admixture of motives taken from our own happiness is a hindrance to the influence of the moral law on the heart.I affirm further that even in that admired action, if the motive from which it was done was a high regard for duty, then it is just this respect for the law that has the greatest influence on the mind of the spectator, not any pretension to a supposed inward greatness of mind or noble meritorious sentiments; consequently duty, not merit, must have not only the most definite, but, when it is represented in the true light of its inviolability, the most penetrating, influence on the mind.
It is more necessary than ever to direct attention to this method in our times, when men hope to produce more effect on the mind with soft, tender feelings, or high-flown, puffing-up pretensions, which rather wither the heart than strengthen it, than by a plain and earnest representation of duty, which is more suited to human imperfection and to progress in goodness.To set before children, as a pattern, actions that are called noble, magnanimous, meritorious, with the notion of captivating them by infusing enthusiasm for such actions, is to defeat our end.For as they are still so backward in the observance of the commonest duty, and even in the correct estimation of it, this means simply to make them fantastical romancers betimes.But, even with the instructed and experienced part of mankind, this supposed spring has, if not an injurious, at least no genuine, moral effect on the heart, which, however, is what it was desired to produce.
All feelings, especially those that are to produce unwonted exertions, must accomplish their effect at the moment they are at their height and before the calm down; otherwise they effect nothing; for as there was nothing to strengthen the heart, but only to excite it, it naturally returns to its normal moderate tone and, thus, falls back into its previous languor.Principles must be built on conceptions; on any other basis there can only be paroxysms, which can give the person no moral worth, nay, not even confidence in himself, without which the highest good in man, consciousness of the morality of his mind and character, cannot exist.Now if these conceptions are to become subjectively practical, we must not rest satisfied with admiring the objective law of morality, and esteeming it highly in reference to humanity, but we must consider the conception of it in relation to man as an individual, and then this law appears in a form indeed that is highly deserving of respect, but not so pleasant as if it belonged to the element to which he is naturally accustomed; but on the contrary as often compelling him to quit this element, not without self-denial, and to betake himself to a higher, in which he can only maintain himself with trouble and with unceasing apprehension of a relapse.In a word, the moral law demands obedience, from duty not from predilection, which cannot and ought not to be presupposed at all.
