I believed that an attempt to range and methodize some of our most leading passions would be a good preparative to such an inquiry1 as we are going to make in the ensuing discourse2. The passions I have mentioned are almost the only ones which it can be necessary to consider in our present design; though the variety of the passions is great, and worthy3, in every branch of that variety, of an attentive4 investigation5. The more accurately6 we search into the human mind, the stronger traces we everywhere find of His wisdom who made it. If a discourse on the use of the parts of the body may be considered as a hymn7 to the Creator; the use of the passions, which are the organs of the mind, cannot be barren of praise to him, nor unproductive to ourselves of that noble and uncommon8 union of science and admiration9, which a contemplation of the works of infinite wisdom alone can afford to a rational mind; whilst, referring to him whatever we find of right or good or fair in ourselves, discovering his strength and wisdom even in our own weakness and imperfection, honoring them where we discover them clearly, and adoring their profundity10 where we are lost in our search, we may be inquisitive11 without impertinence, and elevated without pride; we may be admitted, if I may dare to say so, into the counsels of the Almighty12 by a consideration of his works. The elevation13 of the mind ought to be the principal end of all our studies; which, if they do not in some measure effect, they are of very little service to us. But, besides this great purpose, a consideration of the rationale of our passions seems to me very necessary for all who would affect them upon solid and sure principles. It is not enough to know them in general; to affect them after a delicate manner, or to judge properly of any work designed to affect them, we should know the exact boundaries of their several jurisdictions14; we should pursue them through all their variety of operations, and pierce into the inmost, and what might appear inaccessible15 parts of our nature,
Quod latet arcana non enarrabile fibra.
Without all this it is possible for a man, after a confused manner sometimes to satisfy his own mind of the truth of his work; but he can never have a certain determinate rule to go by, nor can he ever make his propositions sufficiently16 clear to others. Poets, and orators17, and painters, and those who cultivate other branches of the liberal arts, have, without this critical knowledge, succeeded well in their several provinces, and will succeed: as among artificers there are many machines made and even invented without any exact knowledge of the principles they are governed by. It is, I own, not uncommon to be wrong in theory, and right in practice: and we are happy that it is so. Men often act right from their feelings, who afterwards reason but ill on them from principle; but as it is impossible to avoid an attempt at such reasoning, and equally impossible to prevent its having some influence on our practice, surely it is worth taking some pains to have it just, and founded on the basis of sure experience. We might expect that the artists themselves would have been our surest guides; but the artists have been too much occupied in the practice: the philosophers have done little; and what they have done, was mostly with a view to their own schemes and systems; and as for those called critics, they have generally sought the rule of the arts in the wrong place; they sought it among poems, pictures, engravings, statues, and buildings. But art can never give the rules that make an art. This is, I believe, the reason why artists in general, and poets, principally, have been confined in so narrow a circle: they have been rather imitators of one another than of nature; and this with so faithful an uniformity, and to so remote an antiquity18, that it is hard to say who gave the first model. Critics follow them, and therefore can do little as guides. I can judge but poorly of anything, whilst I measure it by no other standard than itself. The true standard of the arts is in every man’s power; and an easy observation of the most common, sometimes of the meanest things in nature, will give the truest lights, where the greatest sagacity and industry, that slights such observation, must leave us in the dark, or, what is worse, amuse and mislead us by false lights. In an inquiry it is almost everything to be once in a right road. I am satisfied I have done but little by these observations considered in themselves; and I never should have taken the pains to digest them, much less should I have ever ventured to publish them, if I was not convinced that nothing tends more to the corruption19 of science than to suffer it to stagnate20. These waters must be troubled, before they can exert their virtues21. A man who works beyond the surface of things, though he may be wrong himself, yet he clears the way for others, and may chance to make even his errors subservient22 to the cause of truth. In the following parts I shall inquire what things they are that cause in us the affections of the sublime23 and beautiful, as in this I have considered the affections themselves. I only desire one favor — that no part of this discourse may be judged of by itself, and independently of the rest; for I am sensible I have not disposed my materials to abide24 the test of a captious25 controversy26, but of a sober and even forgiving examination; that they are not armed at all points for battle, but dressed to visit those who are willing to give a peaceful entrance to truth.
FOOTNOTES:
1 Mr. Locke [Essay on Human Understanding, l. ii. c. 20, sect27. 16,] thinks that the removal or lessening28 of a pain is considered and operates as a pleasure, and the loss or diminishing of pleasure as a pain. It is this opinion which we consider here.
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1 inquiry | |
n.打听,询问,调查,查问 | |
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2 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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3 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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4 attentive | |
adj.注意的,专心的;关心(别人)的,殷勤的 | |
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5 investigation | |
n.调查,调查研究 | |
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6 accurately | |
adv.准确地,精确地 | |
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7 hymn | |
n.赞美诗,圣歌,颂歌 | |
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8 uncommon | |
adj.罕见的,非凡的,不平常的 | |
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9 admiration | |
n.钦佩,赞美,羡慕 | |
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10 profundity | |
n.渊博;深奥,深刻 | |
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11 inquisitive | |
adj.求知欲强的,好奇的,好寻根究底的 | |
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12 almighty | |
adj.全能的,万能的;很大的,很强的 | |
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13 elevation | |
n.高度;海拔;高地;上升;提高 | |
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14 jurisdictions | |
司法权( jurisdiction的名词复数 ); 裁判权; 管辖区域; 管辖范围 | |
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15 inaccessible | |
adj.达不到的,难接近的 | |
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16 sufficiently | |
adv.足够地,充分地 | |
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17 orators | |
n.演说者,演讲家( orator的名词复数 ) | |
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18 antiquity | |
n.古老;高龄;古物,古迹 | |
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19 corruption | |
n.腐败,堕落,贪污 | |
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20 stagnate | |
v.停止 | |
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21 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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22 subservient | |
adj.卑屈的,阿谀的 | |
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23 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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24 abide | |
vi.遵守;坚持;vt.忍受 | |
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25 captious | |
adj.难讨好的,吹毛求疵的 | |
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26 controversy | |
n.争论,辩论,争吵 | |
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27 sect | |
n.派别,宗教,学派,派系 | |
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28 lessening | |
减轻,减少,变小 | |
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