So far as I can gather from induction, dignity is not a property of any disagreeable passion. One is slight another severe, one depresses the mind another rouses and animates it; but there is no elevation, far less dignity, in any of them. Revenge, in particular, though it inflame and swell the mind, is not accompanied with dignity, not even with elevation. It is not however felt as mean or groveling, unless when it takes indirect measures for its gratification. Shame and remorse, though they sink the spirits, are not mean. Pride, a disagreeable passion, bestows no dignity in the eye of a spectator. Vanity always appears mean; and extremely so where founded, as commonly happens, on trivial qualifications.
I proceed to the pleasures of the understanding, which possess a high rank in point of dignity. Of this every one will be sensible, when he considers the important truths that have been laid open by science; such as general theorems, and the general laws that govern the material and moral worlds. The pleasures of the understanding are suited to man as a rational and contemplative being; and they tend not a little to ennoble his nature. Even to the Deity he stretches his contemplations, which, in the discovery of infinite power wisdom and benevolence, afford delight of the most exalted kind. Hence it appears, that the fine arts studied as a rational science, afford entertainment of great dignity; superior far to what they afford as a subject of taste merely.
But contemplation, though in itself valuable, is chiefly respected as subservient to action; for man is intended to be more an active than a contemplative being. He accordingly shows more dignity in action than in contemplation. Generosity, magnanimity, heroism, raise his character to the highest pitch. These best express the dignity of his nature, and advance him nearer to divinity than any other of his attributes.
By every production that shows art and contrivance, our curiosity is excited upon two points; first how it was made, and next to what end. Of the two, the latter is the more important inquiry, because the means are ever subordinate to the end; and in fact our curiosity is always more inflamed by the final than by the efficient cause. This preference is no where more visible, than in contemplating the works of nature. If in the efficient cause, wisdom and power be displayed, wisdom is not less conspicuous in the final cause; and from it only can we infer benevolence, which of all the divine attributes is to man the most important. Having endeavoured to assign the efficient cause of dignity and meanness, and to unfold the principle on which they are founded, we proceed to explain the final cause of the dignity or meanness bestowed upon the several particulars above mentioned, beginning with corporeal pleasures. These, so far as useful, are like justice fenced with sufficient sanctions to prevent their being neglected. Hunger and thirst are painful sensations; and we are incited to animal love by a vigorous propensity. Were they dignified over and above with a place in a high class, they would infallibly overturn the balance of the mind, by outweighing the social affections. This is a satisfactory final cause for refusing to corporeal pleasures any degree of dignity. And the final cause is not less evident of their meanness, when they are indulged to excess. The more refined pleasures of external sense, conveyed by the eye and the ear from natural objects and from the fine arts, deserve a high place in our esteem, because of their singular and extensive utility. In some cases they arise to a considerable dignity. The very lowest pleasures of the kind, are never esteemed mean or groveling. The pleasure arising from wit, humour, ridicule, or from what is simply ludicrous, is useful, by relaxing the mind after the fatigue of more manly occupation. But the mind, when it surrenders itself to pleasure of this kind, loses its vigor, and sinks gradually into sloth. The place this pleasure occupies in point of dignity, is adjusted to these views. To make it useful as a relaxation, it is not branded with meanness. To prevent its usurpation, it is removed from this place but a single degree. No man values himself upon this pleasure, even during the gratification; and if more time have been given to it than is requisite for relaxation, a man looks back with some degree of shame.