Our increasing Knowledg shews us every day, more and more, what Common Sense is in Politicks: And this must of necessity lead us to understand a like Sense in Morals; which is the Foundation. He who was free to any Villany before his Contract, will, and ought to make as free with his Contract, when he thinks fit. Because he has given his Shaftesbury  Word to keep it. If Eating and Drinking be natural, Herding is so too.
If there be any thing of Nature in that Affection which is between the Sexes, the Affection is certainly as natural towards the consequent Offspring; and so again between the Offspring themselves, as Kindred and Companions, bred under the same Discipline and Oeconomy. Universal Good, or the Interest of the World in general, is a kind of remote philosophical Object.
That greater Community falls not easily under the Eye. In less Partys, Men may be intimately conversant and acquainted with one another. They can there better taste Society, and enjoy the common Good and Interest of a more contracted Publick. They view the whole Compass and Extent Shaftesbury  of their Community; and see, and know particularly whom they serve, and to what end they associate and conspire.
All Men have naturally their share of this combining Principle: and they who are of the sprightliest and most active Facultys, have so large a share of it, that unless it be happily directed by right Reason, it can never find Exercise for it-self in so remote a Sphere as that of the Body Politick at large.
The close Sympathy and conspiring Virtue is apt to lose it-self, for want of Direction, in so wide a Field. For the most generous Spirits are the most combining. They delight most to move in Concert; and feel if I may so say in the strongest manner, the force of the confederating Charm. For Heroism and Philanthropy are almost one and the same. Hence other Divisions amongst Men. For Sedition is a kind of cantonizing already begun within the State. To cantonize is natural; when the Society grows vast and bulky: And powerful States have found other Advantages in sending Colonys abroad, than merely that of having Elbow-room at home, or extending their Dominion into distant Countrys.
Vast Empires are in many respects unnatural: but particularly in this, That be they ever so well constituted, the Affairs of many must, in such Governments, turn upon a very few; and the Relation be less sensible, and in a manner lost, between the Magistrate and People, in a Body so un Shaftesbury  wieldy in its Limbs, and whose Members lie so remote from one another, and distant from the Head. The associating Spirits, for want of Exercise, form new Movements, and seek a narrower Sphere of Activity, when they want Action in a greater.
Thus we have Wheels within Wheels. And in some National Constitutions, notwithstanding the Absurdity in Politicks, we have one Empire within another. Nothing is so delightful as to incorporate. Distinctions of many kinds are invented. Founders and Patrons of this sort are never wanting. In short, the very Spirit of Faction, for the greatest part, seems to be no other than the Abuse or Irregularity of that social Love, and common Affection, which is natural to Mankind.
For the Opposite Shaftesbury  of Sociableness is Selfishness. And of all Characters, the thorow-selfish one is the least forward in taking Party. The Men of this sort are, in this respect, true Men of Moderation. They are secure of their Temper; and possess themselves too well, to be in danger of entering warmly into any Cause, or engaging deeply with any Side or Faction. YOU have heard it my Friend! But, I believe, whoever looks narrowly into the Affairs of it, will find, that Passion, Humour, Caprice, Zeal, Faction, and a thousand other Springs, which are counter to Self-Interest, have as considerable a part in the Movements of this Machine.
The Studiers of this Mechanism must have a very partial Eye, Edition: current; Page: [ 73 ] to overlook all other Motions besides those of the lowest and narrowest compass. But here my Friend!
There has been in all times a sort of narrow-minded Philosophers, who have thought to set this Difference to rights, by conquering Nature in themselves. There was no dealing with Nature, it seems, while these alluring Objects stood in the way. His Advice, therefore, not to marry, nor engage at all in the Publick, was wise, and sutable to his Design. There was no way to be truly a Disciple of this Philosophy, but to leave Family, Friends, Country, and Society, to cleave to it.
But the Revivers of this Philosophy in latter Days, appear to be of a lower Genius. They seem to have understood less of this force of Nature, and thought to alter the Thing, by shifting a Name. An honest Heart is only a more cunning one: and Honesty and Good-Nature, a more deliberate, or better-regulated Self-Love. That the Poet, and the Philosopher both, were Cowards, may be yielded perhaps without dispute. They may have spoken the best of their Knowledg. But for true Courage, it has so little to do with Anger, that there lies always the strongest Suspicion against it, where this Passion is highest.
The true Courage is the cool and calm. The bravest of Men have the least of a brutal bullying Insolence; and in the very time of Danger are found the most serene, pleasant, and free.
Rage, we know, can make a Coward forget himself and fight. And to value Life, as far as Life is good, belongs as much to Courage as to Discretion. To be without Honesty, is, in effect, to be without natural Affection or Sociableness of any kind. A Man is by nothing so much himself, as by his Temper, and the Character of his Passions and Affections. If he loses what is manly and worthy in these, he is as much lost to himself as when he loses his Memory and Understanding. These they constantly set in opposition to dry Virtue and Honesty.
Thus, it seems, we are to learn Virtue by Usury; and inhance the Value of Life, and of the Pleasures of Sense, in order to be wise, and to live well. But you my Friend! You will not be taught to value Life at their rate, or degrade Honesty as they do, who make it only a Name.
You are persuaded there is something more in the Thing than Fashion or Applause; that Worth and Merit are substantial, and no way variable by Fancy or Will; and that Honour is as much it-self, when acting by it-self, and unseen, as when seen, and applauded by all the World. Or what if naturally I had no such nice Smell?
I know very well that many Services to the Publick are done merely for the sake of a Gratuity; and that Informers in particular are to be taken care of, and sometimes made Pensioners of State. I know too, that the mere Vulgar of Mankind often stand in need of such a rectifying Object as the Gallows before their Eyes.
Yet I have no belief, that any Man of a liberal Education, or common Honesty, ever needed to have recourse to this Idea in his Edition: current; Page: [ 80 ] Mind, the better to restrain him from playing the Knave. Shaftesbury  1. BY this time my Friend! One may defy the World to turn real Bravery or Generosity into Ridicule.
Sisterhood of Insanity is a compilation of stories. It digs deep into the issues of self hate, deception, the lack of love and everything that pertains to relationships. Editorial Reviews. About the Author. Urban Light was born and raised in one of the poorest The Sisterhood of Insanity: Volume 1 - Kindle edition by Urban Light. Download it once and read it on your Kindle device, PC, phones or tablets.
A Glutton or mere Sensualist is as ridiculous as the other two Characters. Nor can an unaffected Temperance be made the Subject of Contempt to any besides the grossest and most contemptible of Mankind. Now these three Ingredients make up a virtuous Character: as the contrary three a vicious one. How therefore can we possibly make a Jest of Honesty? He never deliberates in this case, or considers of the matter by prudential Rules of Self-Interest and Advantage.
He acts from his Nature, in a manner necessarily, and with Shaftesbury  out Reflection: and if he did not, it were impossible for him to answer his Character, or be found that truly well-bred Man, on every occasion. A Plum is no Temptation to him. He, on the other side, who has a Heart to stoop, must necessarily quit the thought of Manliness, Resolution, Friendship, Merit, and a Character with himself and others: But to affect these Enjoyments and Advantages, together with the Privileges of a licentious Principle; to pretend to enjoy Society, and a free Mind, in company with a knavish Heart, Edition: current; Page: [ 82 ] is as ridiculous as the way of Children, who eat their Cake, and afterwards cry for it.
They know themselves, and are known by Mankind. The moderate Kind are the more taking with us. True Interest is wholly on one side, or the other. Both must agree; else all must be Disturbance and Confusion. And this is natural and just.
The truth is; as Notions stand now in the world, with respect to Morals, Honesty is like to gain little by Philosophy, or deep Speculations of any kind. BUT our Humours my Friend! Let the solemn Reprovers of Vice proceed in the manner most sutable to their Genius and Character. By Gentlemen of Fashion, I understand those to whom a natural good Genius, or the Force of good Education, has given a Sense of what is naturally graceful and becoming.
Let such Gentlemen as these be as extravagant as they please, or as irregular in their Morals; they must at the same time discover their Inconsistency, Edition: current; Page: [ 85 ] live at variance with themselves, and in contradiction to that Principle, on which they ground their highest Pleasure and Entertainment. Of all other Beautys which Virtuosos pursue, Poets celebrate, Musicians sing, and Architects or Artists, of whatever kind, describe or form; the most delightful, the most engaging and pathetick, is that which is drawn from real Life, and from the Passions.
Nothing affects the Heart like that which is purely from it-self, and of its own nature; such as the Beauty of Sentiments, Shaftesbury  the Grace of Actions, the Turn of Characters, and the Proportions and Features of a human Mind. Yet, what a stir is made about a Heart!
What curious search of Sentiments, and tender Thoughts! Let them settle this matter among themselves; and regulate, as they think fit, the Proportions which these different Beautys hold one to another: They must allow still, there is a Beauty of the Mind; and such as is essential in the Case. Why else is the very Air of Foolishness enough to cloy a Lover, at first sight? The Models of Houses, Buildings, and their accompanying Ornaments; the Plans of Gardens, and their Compartments; the ordering of Walks, Plantations, Avenues; and a thousand other Symmetrys, will succeed in the room of that happier and higher Symmetry and Order of a Mind.
The Specter still will haunt us, in some shape or other: and when driven from our cool Thoughts, and frighted from the Closet, will meet us even at Court, and fill our Heads with Dreams of Grandure, Titles, Honours, and a false Magnificence and Beauty; to which we are ready to sacrifice our highest Pleasure and Ease; and for the sake of which, we become the merest Drudges, and most abject Slaves.
They can as heartily as others commend Honesty; and are as much struck with the Beauty of a generous Part. They admire the Thing it-self, tho not the Means. But the Rules of Harmony will not permit it. The Dissonancys are too strong. However, the Attempts of this kind are not unpleasant to observe. For tho some of the voluptuous are found sordid Pleaders for Baseness and Corruption Edition: current; Page: [ 88 ] of every sort: yet others, more generous, endeavour to keep measures with Honesty; and understanding Pleasure better, are for bringing it under some Rule.
They condemn this manner: they praise the other. Such a Case was allowable: but such a one not to be admitted. Hence it is that among Poets, the Satirists seldom fail in doing Justice to Virtue. Nor are any of the nobler Poets false to this Cause.