An accidental coincidence between Adam Smith's theory and a passage in Polybius has unnecessarily been considered the original source of the Theory of Moral Sentiments. The very same passage is referred to by Hume, as showing that Polybius, like many other ancient moralists, traced our ideas of morality to a selfish origin. Yet there is nothing Adam Smith resented more strongly than any identification of his theory with the selfish system of morality. The coincidence is therefore probably accidental; but the passage is worth quoting, as containing in a few lines the central idea of the doctrine about to be considered. Polybius is speaking of the displeasure felt by people for those who, instead of making suitable returns of gratitude and assistance for their parents, injure them by words or actions; and he proceeds to say that "man, who among all the various kinds of animals is alone endowed with the faculty of reason, cannot, like the rest, pass over such actions, but will make reflection on what lie sees;and comparing likewise the future with the present, will not fail to express his indignation at this injurious treatment, to which, as he foresees, he may also at some time be exposed. Thus again, when any one who has been succoured by another in time of danger, instead of showing the like kindness to this benefactor, endeavours at any time to destroy or hurt him; it is certain that all men must be shocked by such ingratitude, through sympathy with the resentment of their neighbour; and from an apprehension also that the case may be their own. And from hence arises, in the mind of every man, a certain notion of the nature and force of duty, in which consists both the beginning and end of justice. In like manner, the man who, in defence of others is seen to throw himself the foremost into every danger, never fails to obtain the loudest acclamations of applause and veneration from the multitude; while he who shows a different conduct is pursued with censure and reproach. And thus it is that the people begin to discern the nature of things honourable and base, and in what consists the difference between them; and to perceive that the former, on account of the advantage that attends them, are to be admired and imitated, and the latter to be detested and avoided."CHAPTER I.HISTORICAL INTRODUCTION.
To explain the origin of our ideas of right and wrong, and to find for them, if possible, a solid basis of authority, apart from their coincidence with the dogmas of theology, was the problem of moral philosophy which chiefly occupied the speculation of the last century, and to which Adam Smith's Theory of Moral Sentiments was one of the most important contributions. His theory, like all others, must be understood as an answer to the question: How do we come to regard certain actions or states of mind with approval and to condemn their contraries, and on what grounds can we justify our judgments in such matters and hold them to accord universally with the moral judgments of mankind?
But in order to understand Adam Smith's answer to this question, and his position in the history of thought, it is necessary to refer briefly to the theories of his predecessors down to the time when he took up the thread of the speculation and offered his solution of the problems they had dealt with.
From the time when such problems first became popular in England, two main currents of thought may be detected running side by side in mutual antagonism to one another; and whilst according to the teaching of the one school the ultimate standard of morality was the interest of the individual himself or the community he belonged to, the aim of the opposite school was to find some basis for morality which should make it less dependent on changes of circumstance and give to its maxims the authority of propositions that should hold true of all times and places.
The names of Locke, Hobbes, Mandeville, and Hume, are associated with the former school; those of Clarke, Price, Lord Shaftesbury, Bishop Butler, and Hutcheson, with the latter; and the difference between them is generally ex- pressed by classing the former together as the Utilitarian, Selfish, or Sceptical School, and the latter as the school of Intuitionalists.
The doctrine of Hobbes, that morality was identical with the positive commands and prohibitions of the lawgiver, and that the law was thus the real ultimate source and standard of all right and wrong, gave rise to several systems which sought in different ways to find for our moral sentiments a less variable and unstable foundation than was implied by such an hypothesis.
It was in opposition to such a theory that Clarke and Price, and other advocates of the so-called Rational or Intellectual system, attributed our perception of moral distinctions to intuitions of our intellect, so that the truths of morality might appear, like those of mathematics, eternal and immutable, independent of peculiarities of time and place, and with an existence apart from any particular man or country, just as the definitions of geometry are independent of any particular straight lines or triangles.
To deny, for example, that a man should do for others what he would wish done for himself was, according to Clarke, equivalent to a contention that, though two and three are equal to five, yet five is not equal to two and three.
