Too Long; Didn't Read

A brief reference has been made to those susceptibilities which are the subject of this chapter. These, from their importance, are entitled to a more enlarged consideration. Before proceeding, however, it is desirable to refer to the uses of the term moral, inasmuch as it often is employed with a vague comprehension of its signification. In its widest sense it signifies whatever relates to the regulation of mind by motives in distinction from those influences that produce involuntary results. In a more limited sense, it signifies whatever relates to the regulation of mind in reference to the rules of right and wrong. In the preceding pages it has been assumed that the grand object for which the Creator formed mind and all things is to produce the greatest possible happiness with the least possible evil, and that this design is so impressed on the human mind that the needless destruction of happiness is felt to be wrong—that is, contrary or unfitted to the design of all things; while all that tends to promote happiness is felt to be right, or consistent with this plan. In order to a more clear view of this part of the subject, it is important to inquire as to the manner in which the ideas of right and wrong seem to originate. The young child first notices that certain actions {140}of its own are regarded with smiles and tones of love and approval, while other acts occasion frowns and tones of displeasure. Next, it perceives that whatever gives pleasure to itself and to others is called good and right, while whatever causes unpleasant feelings is called bad and wrong. Moreover, it notices that there is a right and wrong way to hold its spoon, to use its playthings, to put on its clothes, and to do multitudes of other things. It thus perceives, more and more, that there is some rule to regulate the use and action of all things, both animate and inanimate, and that such rules always have reference to some plan or design. As its faculties develop and its observation enlarges, the general impression is secured that all plans and contrivances of men are designed to promote enjoyment or to prevent discomfort, and are called good and right just so far as this is done. At the same time, all that tend to discomfort or pain are called bad and wrong.