Hume why utility pleases

Hume begins the second Enquiry as it is now commonly called by remonstrating against those sceptical, or at least disingenuous, moralists who deny the reality of moral distinctions. It is even difficult to imagine, he suggests, a person so insensitive or benighted that he or she is unable to distinguish between right and wrong.

There are differences between men that arise from nature, and further differences that arise from custom and education. No sceptic no matter how doubting, can sincerely maintain that there are absolutely no moral distinctions.

Indeed, if we ignore these would be sceptics, we find that they eventually give up their unconvincing claims and 'come over to the side of common sense and reason'.

There has been discussed of late, Hume goes on to say, an important question, that 'concerning the general foundation of Morals'. It has been argued -- and Hume in the Treatise was obviously a party to this argument -- that our moral distinctions derive either from reason or from sentiment. Here Hume suggests that there are sound arguments to support both positions, and thus that in the end we will find that reason and sentiment concur in most of our moral conclusions.

Although he does not explicitly say so, it appears that Hume adopts this placating attitude because he thinks that the debate over reason and sentiment is at least partially misguided. The answer to the question regarding the general foundation or 'true origin of morals' is to be found by less abstract considerations, and when that answer has been found out the respective roles of reason and sentiment will be readily apparent. In the meantime Hume proposes to follow what he considers 'a very simple method'.

He will 'analyze that complication of mental qualities, which form what, in common life, we call Personal Merit '. He will, that is, survey those mental qualities, the possession of which causes us to praise or blame the possessor. Such an analysis should be relatively easy to complete, for language itself 'guides us almost infallibly' in forming our judgements of the matter, as every language includes a set of terms by which we express such praise or blame.

All that we need is to discover the circumstances which govern the use of these terms -- to discover the common feature s of the qualities that are esteemed, on the one hand, or thought to be reproachable, on the other.

The particular instances on which Hume first focuses are those relating to two social virtues, benevolence and justice. It is obvious, he says, that our benevolent qualities are esteemed. It is equally obvious, he suggests, that these qualities are esteemed because of 'their tendency to promote the interests of our species, and bestow happiness on human society'.

The usefulness of these forms of benevolence is at least a necessary condition of the esteem we give to them, a conclusion that is confirmed by the fact that, once acts of a particular type cease to be useful, they cease to be esteemed.

Small benefit brought to us may bring greater sentiment to us than a larger benefit done to another. We can correct this inequality by reflection by the standard of usefulness. In our calm judgments the difference is learned and our sentiments are more social. Standards of approval provide discourse for companionships, pulpits and theatres.

Rev Dr Wally Shaw. At a distance virtue is, like a fixed star, without light or heat. But bring it near and, as with our relationship with people, our senses are enlivened. Everything, which promotes the interests of society, brings pleasure. If you have found our summary of Philosopher David Hume "on Why Utility Pleases" valuable then please see our notes on how to use our philosophy plays , philosophy lessons and philosophy activities in your class.

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