第8章
AtthesametimeAdamSmithresentsstronglythedoctrinethatreligiousprinciplesaretheonlylaudablemotivesofaction，thedoctrine，"thatweoughtneithertorewardfromgratitudenorpunishfromresentment，thatweoughtneithertoprotectthehelplessnessofourchildren，noraffordsupporttotheinfirmitiesofourparents，fromnaturalaffection；butthatweoughttodoallthingsfromtheloveoftheDeity，andfromadesireonlytorenderourselvesagreeabletoHim，andtodirectourconductaccordingtoHiswill。"ItshouldnotbethesolemotiveandprincipleofourconductintheperformanceofourvariousdutiesthatGodhascommandedustoperformthem，thoughthatitshouldbeourrulingandgoverningprincipleisthepreceptofphilosophyandcommonsensenolessthanitisofChristianity。
InthesamewaythatAdamSmithregardsreligionasanadditionalsanctiontothenaturalrulesofmorality，doesheregarditastheonlyeffectualconsolationinthecaseofamanunjustlycondemnedbytheworldforacrimeofwhichheisinnocent。Tosuchanone，thathumblephilosophywhichconfinesitsviewtothislifecanaffordbutlittlecom-fort。Deprivedofeverythingthatcouldmakeeitherlifeordeathrespectable，condemnedtodeathandtoeverlastinginfamy，theviewofanotherworld，wherehisinnocencewillbedeclaredandhisvirtuerewarded，canalonecompensatehimforthemiseryofhissituation。
"Ourhappinessinthislifeisthus，uponmanyoccasions，dependentuponthehumblehopeandexpectationofalifetocomeahopeandexpectationdeeplyrootedinhumannature，whichcanalonesupportitsloftyideasofitsowndignity，canaloneilluminethedrearyprospectofitscontinuallyapproachingmortality，andmaintainitscheerfulnessunderalltheheaviestcalamitiestowhich，fromthedisordersofthislife，itmaysometimesbeexposed。Thatthereisaworldtocome，whereexactjusticewillbedonetoeveryman……isadoctrine，ineveryrespectsovenerable，socomfortabletotheweakness，soflatteringtothegrandeurofhumannature，thatthevirtuousmanwhohasthemisfortunetodoubtofitcan-notpossiblyavoidwishingmostearnestlyandanxiouslytobelieveit。"
Thisdoctrine，AdamSmiththinks，couldneverhavefallenintodisrepute，hadnotadoctrinebeenassertedofafuturedistributionofrewardsandpunishments，attotalvariancewithallourmoralsentiments。Thepreferenceofassiduousflatterytomeritorservice，whichisregardedasthegreatestreproacheventotheweaknessofearthlysovereigns，isoftenascribedtodivineperfection；"andthedutiesofdevotion，thepublicandprivateworshipoftheDeity，havebeenrepresented，evenbymenofvirtueandabilities，asthesolevirtueswhichcaneitherentitletoreward，orexemptfrompunishment，inthelifetocome。"
Thereisthesameabsurdityinthenotion，whichhadevenitsadvocateinaphilosopherlikeMassillon，thatonehourordayspentinthemortificationsofamonasteryhasmoremeritintheeyeofGodthanawholelifespenthonourablyintheprofessionofasoldier。Suchadoctrineissurelycontrarytoallourmoralsentiments，andtheprinciplesbywhichwehavebeentaughtbynaturetoregulateouradmirationorcontempt。"Itisthisspirit，however，which，whileithasreservedthecelestialregionsformonksandfriars，orforthosewhoseconductorconversationresembledthoseofmonksandfriars，hascondemnedtotheinfernalalltheheroes，allthestatesmenandlawyers，allthepoetsandphilosophersofformerages；allthosewhohaveinvented，improved，orexcelledintheartswhichcontributetothesubsistence，totheconveniency，ortotheornamentoflife；allthegreatprotectors，instructors，andbenefactorsofmankind；allthosetowhomournaturalsenseofpraiseworthinessforcesustoascribethehighestmeritandthemostexaltedvirtue。Canwewonderthatsostrangeanapplicationofthismostrespectabledoctrineshouldsometimeshaveexposedittoderisionandcontempt？"
Although，then，AdamSmithconsidersthatreasoncorroboratestheteachingofnaturalreligionregardingtheexistenceofGodandthelifehereafter，henowhererecognizesanymoralobligationinthebeliefofoneortheother；andtheyoccupyinhissystemaverysimilarpositiontothatwhichtheyoccupyinKant"s，whotreatsthebeliefintheexistenceofGodandinimmortalityasPostulatesofthePracticalReason，thatistosay，asassumptionsmorallynecessary，howeverincapableofspeculativeproof。
AdamSmith，however，doesnotapproacheithersubjectatallfromthespeculativeside，butconfineshimselfentirelytothemoralbasisofboth，totheargumentsintheirfavourwhichthemoralphenomenaoflifeafford，suchashavebeenalreadyindicated。
ButbesidestheargumentinfavouroftheexistenceofGodderivedfromourmoralsentiments，theonlyargumentheemploysisderived，notfromthelogicalinconceivabilityofacontrarybelief，butfromtheincompatibilityofsuchacontrarybeliefwiththehappinessofthemansobelieving。A
manofuniversalbenevolenceorboundlessgoodwillcanenjoynosolidhappinessunlessheisconvincedthatalltheinhabitantsoftheuniverseareundertheimmediatecareofthatall-wiseBeing，whodirectsallthemovementsofnature，andwhoiscompelled，byHisownunalterableperfections，tomaintaininitatalltimesthegreatestpossiblequantityofhappiness。
Toamanofuniversalbenevolence，"theverysuspicionofafatherlessworldmustbethemostmelancholyofallreflections；fromthethoughtthatalltheunknownregionsofinfiniteandincomprehensiblespacemaybefilledwithnothingbutendlessmiseryandwretchedness。Allthesplendourofthehighestprosperitycanneverenlightenthegloomwithwhichsodread-
fulanideamustnecessarilyovershadowtheimagination；nor，inawiseandvirtuousman，canallthesorrowofthemostafflictingadversityeverdryupthejoywhichnecessarilyspringsfromthehabitualandthoroughconvictionofthetruthofthecontrarysystem。"
Itwasawell-knowndoctrineoftheStoicphilosophy，thatamanshouldresignallhiswishesandinterestswithperfectconfidencetothebenevolentwisdomwhichdirectstheuniverse，andshouldseekhishappinesschieflyinthecontemplationoftheperfectionoftheuniversalsystem。WiththisconceptionofresignationAdamSmithverycloselyagrees，inhisdescriptionofthesentimentswhichbecomethewiseandvirtuousmanwithregardtohisrelationtothegreatsumofthings。Justasheshouldbewillingtosacrificehisowninteresttothatofhisownorder，andthatofhisownorderagaintothatofhiscountry，soheshouldbewillingtosacrificeallthoseinferiorinterests"tothegreaterinterestoftheuniverse，totheinterestofthatgreatsocietyofallsensibleandintelligentbeings，ofwhichGodHimselfistheimmediateadministratoranddirector。Ifheisdeeplyimpressedwiththehabitualandthoroughconvictionthatthisbenevolentandall-wiseBeingcanadmitintothesystemofHisgovernmentnopartialevilwhichisnotnecessaryfortheuniversalgood，hemustconsiderallthemisfortuneswhichmaybefallhimself，hisfriends，hissociety，orhiscountry，asnecessaryfortheprosperityoftheuniverse，andthereforeaswhatheoughtnotonlytosubmittowithresignation，butaswhathehimself，ifhehadknownalltheconnexionsanddependenciesofthings，oughtsincerelyanddevoutlytohavewishedfor。"
Awisemanshouldbecapableofdoingwhatagoodsoldierisalwaysreadytodo。Forthelatter，whenorderedbyhisgeneral，willmarchwithalacritytotheforlornstation，knowingthathewouldnothavebeensenttherebutforthesafetyofthewholearmyandthesuccessofthewar，andhewillcheerfullysacrificehisownlittlesystemtothewelfareofagreater。But"noconductorofanarmycandeservemoreunlimitedtrust，moreardentandzealousaffection，thanthegreatCon-ductoroftheuniverse。
Inthegreatestpublicaswellasprivatedisasters，awisemanoughttoconsiderthathehimself，hisfriendsandcountrymen，haveonlybeenorderedupontheforlornstationoftheuniverse；thathaditnotbeennecessaryforthegoodofthewhole，theywouldnothavebeensoordered；andthatitistheirduty，notonlywithhumbleresignationtosubmittothisallotment，buttoendeavourtoembraceitwithalacrityandjoy。"
Tothequestion，howfaramanshouldseekhishighesthappinessinthecontemplationofthesystemoftheuniverse；or，inotherwords，whetherthecontemplativeorthepracticallifeisthehigherandbetter，AdamSmithreplieshesitatinglyinfavourofthelatter。Themostsublimeobjectofhumancontemplationis"theideaofthatDivineBeing，whosebenevolenceandwisdomhavefromalleternitycontrivedandconductedtheimmensemachineoftheuniverse，soasatalltimestoproducethegreatestpossiblequantityofhappiness。"Amanbelievedtobechieflyoccupiedinthissublimecontemplationseldomfailsofthehighestveneration；andeventhoughhislifeshouldbealtogethercontemplative，isoftenregardedwithasortofreligiousrespectfarhigherthanisgenerallybestowedonthemostusefulandactivecitizen。MarcusAntoninushas，perhaps，receivedmoreadmirationforhismeditationsonthissubjectthanforallthedifferenttransactionsofhisjustandbeneficentreign。
Nevertheless，thecareoftheuniversenotbeingtheconcernofman，butonlythecareofhisownhappiness，orthatofhisfamily，friends，orcountry，hecanneverbejustifiedinneglectingthemorehumbledepartmentofaffairsbecauseheisengagedinthecontemplationofthehigher。HemustnotlayhimselfopentothechargewhichwasbroughtagainstMarcusAntoninus，thatwhilsthewasoccupiedincontemplatingtheprosperityoftheuniverselieneglectedthatoftheRomanempire。"Themostsublimespeculationofthecontemplativephilosophercanscarcecompensatetheneglectofthesmallestactiveduty。"
CHAPTERIX。THECHARACTEROFVIRTUE。
Thescienceofethics，accordingtoAdamSmith，dealsmainlywithtwoprincipalquestions，thefirstconcerningthenatureofmoralapprobation，ortheoriginofourfeelingsofrightandwrong，andthesecondconcerningthenatureofvirtue，orthemoralelementsofwhichvirtueconsists。Thefirstquestionisthattowhichtheanswerhasalreadybeengiven；thesecondquestiontowhichtheansweryetremainstobegiven，is"Whatisthetoneoftemper，andtenorofconduct，whichconstitutestheexcellentandpraiseworthycharacter，thecharacterwhichisthenaturalobjectofesteem，honour，andapprobation？"Doesvirtueconsistinbenevolence，assomehavemaintained，orisitbutaformofself-love，asothershavemaintained；ordoesitconsistinsomerelationofthebenevolentandselfishaffectionstooneanother？
ThegeneralanswerwhichAdamSmithmakestothisquestionis，thatvirtueconsistsinacertainrelationtooneanotherofourselfishandunselfishaffections，notexclusivelyinapredominanceofeitherofthem。
"Themanofthemostperfectvirtue，"hesays，"themanwhomwenaturallyloveandreverethemost，ishewhojoins，tothemostperfectcommandofhisownoriginalandselfishfeelings，themostexquisitesensibilitybothtotheoriginalandsympatheticfeelingsofothers。"Itisthemanwhounitesthegentlervirtuesofhumanityandsensibilitywiththeseverervirtuesofself-controlandself-denial。"Tofeelmuchforothers，andlittleforourselves，torestrainourselfish，andtoindulgeourbenevolentaffections，constitutestheperfectionofhumanity。"
Consequentlyanyman"scharacterforvirtuemustdependuponthosetwodifferentaspectsofhisconductwhichregardbothhimselfandothers；
andacharactercompletelyvirtuouswillconsistinacombinationofthosequalitieswhichhaveabeneficialeffectalikeonanindividual"sownhappinessasonthatofhisfellow-men。ThesequalitiesarePrudence，JusticeandBeneficence；and"themanwhoactsaccordingtotherulesofperfectprudence，ofstrictjustice，andofproperbenevolence，maybesaidtobeperfectlyvirtuous。"
1。ThequalityofPrudenceisthatsideofaman"scharacterwhichconcernsonlyhisownhappiness，andithasforitsobjectthecareofhispersonalhealth，fortune，rank，andreputation。Thefirstlessonsinthisvirtuearetaughtus"bythevoiceofnatureherself，"whodirectsusbytheappetitesofhungerandthirst，andbyagreeableordisagreeablesensations，toprovideforourbodilypreservationandhealth。Aswegrowolderwelearnthatonlybypropercareandforesightwithrespecttoourexternalfortunecanweensurethemeansofsatisfyingournaturalappetites，andwearefurtherledtoadesireoftheadvantagesoffortunebyexperience，thatchieflyontheirpossessionorsupposedpossessiondependsthatcreditandrankamongourequalswhichisperhapsthestrongestofallourdesires。
Securitythereforeofhealth，fortune，andrank，constitutestheprincipalobjectofPrudence。
Thisoutlineofthesubject-matterofPrudence，AdamSmithproceedstofillupwithasketchofthecharacterofthePrudentMan，whichmodelled，asitappearstobe，onAristotle"sdelineationofimaginarytypesofthedifferentvirtues，issocharacteristicanillustrationofourauthor"sstyleandthought，thatitisbestpresentedtothereaderinthefollowingextractsfromtheoriginal:——
"Theprudentmanalwaysstudiesseriouslyandearnestlytounderstandwhateverheprofessestounderstandandnotmerelytopersuadeotherpeoplethatheunderstandsit；andthoughhistalentsmaynotalwaysbeverybrilliant，theyarealwaysperfectlygenuine。Heneitherendeavourstoimposeuponyoubythecunningdevicesofanartfulimpostor，norbythearrogantairsofanassumingpedant，norbytheconfidentassertionsofasuperficialandimpudentpretender；heisnotostentatiousevenoftheabilitieshereallypossesses。Hisconversationissimpleandmodest，andheisaversetoallthequackishartsbywhichotherpeoplesofrequentlythrustthemselvesintopublicnotice……
"Theprudentmanisalwayssincere，andfeelshorrorattheverythoughtofexposinghimselftothedisgracewhichattendsuponthedetectionoffalsehood。Butthoughalwayssincere，heisnotalwaysfrankandopen；
andthoughhenevertellsanythingbutthetruth，hedoesnotalwaysthinkhimselfbound，whennotproperlycalledupon，totellthewholetruth。
Asheiscautiousinhisactions，soheisreservedinhisspeech，andneverrashlyorunnecessarilyobtrudeshisopinionconcerningeitherthingsorpersons。
"Theprudentman，thoughnotalwaysdistinguishedbythemostexquisitesensibility，isalwaysverycapableoffriendship。Buthisfriendshipisnotthatardentandpassionatebuttoooftentransitoryaffectionwhichappearssodelicioustothegenerosityofyouthandinexperience。Itisasedate，butsteadyandfaithfulattachmenttoafewwell-chosencompanions；
inthechoiceofwhomheisnotguidedbythegiddyadmirationofshiningaccomplishments，butbythesoberesteemofmodesty，discretion，andgoodconduct。Butthoughcapableoffriendship，heisnotalwaysmuchdisposedtogeneralsociality。Herarelyfrequents，andmorerarelyfiguresin，thoseconvivialsocietieswhicharedistinguishedforthejollityandgaietyoftheirconversation。Theirwayoflifemighttooofteninterferewiththeregularityofhistemperance，mightinterruptthesteadinessofhisindustry，orbreakinuponthestrictnessofhisfrugality。
"Butthoughhisconversationmaynotalwaysbeverysprightlyordiverting，itisalwaysperfectlyinoffensive。Hehatesthethoughtofbeingguiltyofanypetulanceorrudeness；heneverassumesimpertinentlyoveranybody，anduponalloccasionsiswillingtoplacehimselfratherbelowthanabovehisequals。Bothinhisconductandconversationheisanexactobserverofdecency，andrespectswithanalmostreligiousscrupulosityalltheestablisheddecorumsandceremonialsofsociety……
"Themanwholiveswithinhisincomeisnaturallycon-tentedwithhissituation，whichbycontinualthoughsmallaccumulationsisgrowingbetterandbettereveryday。Heisenabledgraduallytorelaxbothintherigourofhisparsimonyandintheseverityofhisapplication；……Hehasnoanxietytochangesocomfortableasituation，anddoesnotgoinquestofnewenterprisesandadventureswhichmightendanger，butcouldnotwellincrease，thesecuretranquillitywhichheactuallyenjoys。Ifheentersintoanynewprojects，theyarelikelytobewellconcertedandwellprepared。
Hecanneverbehurriedordrivenintothembyanynecessity，buthasalwaystimeandleisuretodeliberatesoberlyandcoollyconcerningwhatarelikelytobetheirconsequences。
"Theprudentmanisnotwillingtosubjecthimselftoanyresponsibilitywhichhisdutydoesnotimposeuponhim。Heisnotabustlerinbusinesswherehehasnoconcern；isnotameddlerinotherpeople"saffairs；isnotaprofessedcounsellororadviser，whoobtrudeshisadvicewherenobodyisaskingit；heconfineshimselfasmuchashisdutywillpermittohisownaffairs，andhasnotasteforthatfoolishimportancewhichmanypeoplewishtoderivefromappearingtohavesomeinfluenceinthemanagementofthoseofotherpeople；heisaversetoenterintoanypartydisputes，hatesfaction，andisnotalwaysveryforwardtolistentothevoiceevenofnobleandgreatambition。Whendistinctlycalleduponhewillnotdeclinetheserviceofhiscountry；buthewillnotcabalinordertoforcehimselfintoit，andwouldbemuchbetterpleasedthatthepublicbusinesswerewellmanagedbysomeotherpersonthanthathehimselfshouldhavethetroubleandincurtheresponsibilityofmanagingit。Inthebottomofhishearthewouldprefertheundisturbedenjoymentofsecuretranquillity，notonlytoallthevainsplendourofsuccessfulambition，buttotherealandsolidgloryofperformingthegreatestandmostmagnanimousactions。"
SuchisAdamSmith"saccountofthecharacterofthePrudentMan，acharacterwhichhehimselfadmitscommandsratheracoldesteemthananyveryardentloveoradmiration。Hedistinguishesitfromthathigherformofprudencewhichbelongstothegreatgeneral，statesman，orlegislator，andwhichistheapplicationofwiseandjudiciousconducttogreaterandnoblerpurposesthanthemereobjectsofpersonalinterest。Thissuperiorprudencenecessarilysupposestheutmostperfectionofalltheintellectualandallthemoralvirtues；itisthemostperfectwisdomcombinedwiththemostperfectvirtue；itisthebestheadjoinedtothebestheart。
2。JusticeandBenevolencethedispositioneithertorefrainfrominjuringourneighbour，orelsetobenefithimarethetwoqualitiesofavirtuouscharacterwhichaffectthehappinessofotherpeople。Asacredandreligiousregardnottohurtordisturbthehappinessofothers，evenincaseswherenolawcanprotectthem，constitutesthecharacteroftheperfectlyinnocentandjustman，andisacharacterwhichcanscarcelyfailtobeaccompaniedbymanyothervirtues，suchasgreatfeelingforothers，greathumanity，andgreatbenevolence。Butwhilstbenevolenceisapositivemoralfactor，justiceisonlyanegativeone；benevolence，therefore，requiresthegreaterconsiderationofthetwo。
3。Benevolencecomprisesallthegoodofficeswhichweowetoourfamily，ourfriends，ourcountry，andourfellow-creatures。ThisistheorderinwhichtheworldisrecommendedtoourbeneficentaffectionsbyNature，whohasstrictlyproportionedthestrengthofourbenevolencetothedegreeinwhichitisnecessaryorlikelytobeuseful。
Thuseverymanisfirstandprincipallyrecommendedtohisowncare，beingbetterabletotakecareofhimselfthanofanyotherperson。Afterhimself，themembersofhisownfamily，thosewhousuallyliveinthesamehousewithhimhisparents，children，orbrothersandsistersarenaturallytheobjectsofhiswarmestaffections。Theearliestfriendshipsarethoseamongbrothersandsisters，whosepowerforgivingpleasureorpaintooneanotherrenderstheirgoodagreementsomuchthemorenecessaryforthehappinessofthefamily。Thesympathybetweenmoredistantrelations，beinglessnecessary，isproportionatelyweaker。
Here，again，maybenoticedtheinfluenceofcustomoverourmoralsentiments。
Affectionisreallyhabitualsympathy；and，fromourgeneralexperiencethatthestateofhabitualsympathyinwhichnearrelationsstandtooneanotherpro-ducesacertainaffectionbetweenthem，weexpectalwaystofindsuchaffection，andareshockedwhenwefailtodoso。Hencethegeneralruleisestablished，fromagreatnumberofinstances，thatpersonsrelatedtooneanotherinacertaindegreeoughttobeaffectedtowardsoneanotherinacertainmanner，andthatthehighestimproprietyexistsintheabsenceofanysuchaffectionbetweenthem。
Thisdispositiontoaccommodateandassimilateoursentimentsandprinciplestothoseofpersonswelivewithorseeoftenadispositionwhicharisesfromtheobviousconvenienceofsuchageneralagreementleadsustoexpecttofindfriend-shipsubsistingbetweencolleaguesinoffice，partnersintrade，orevenbetweenpersonslivinginthesameneighbourhood。Therearecertainsmallgoodofficeswhichareuniversallyregardedasduetoaneighbourinpreferencetoanyotherperson；andacertainfriendlinessisexpectedofneighbours，fromthemerefactofthesympathynaturallyassociatedwithlivinginthesamelocality。
Butthesesortofattachments，whichtheRomansexpressedbythewordnecessitudoasiftodenotethattheyarosefromthenecessityofthesituation，areinferiortothosefriendshipswhicharefoundednotmerelyonasympathy，renderedhabitualforthesakeofconvenience，butonanaturalsympathyandapprobationofaman"sgoodconduct。Suchfriendshipcansubsistonlyamongthegood。"Menofvirtueonlycanfeelthatentireconfidenceintheconductandbehaviourofoneanother，whichcanatalltimesassurethemthattheycannevereitheroffendorbeoffendedbyoneanother。Viceisalwayscapricious，virtueonlyisregularandorderly。
Theattachmentwhichisfoundedupontheloveofvirtue，asitiscertainlyofallattachmentsthemostvirtuous，soitislikewisethehappiest，aswellasthemostpermanentandsecure。Suchfriendshipsneednotbeconfinedtoasingleperson，butmaysafelyembraceallthewiseandvirtuouswithwhomwehavebeenlongandintimatelyacquainted，anduponwhosewisdomandvirtuewecan，uponthataccount，entirelydepend。"
Andthesameprincipleswhichdirecttheorderofourbenevolentaffectionstowardsindividuals，likewisedirecttheirordertowardssocieties，recommendingtothembeforeallothersthosetowhichtheycanbeofmostimportance。
Ournativecountryisthelargestsocietyuponwhichourgoodorbadconductcanhavemuchinfluence。Itisthattowhichaloneourgood-willcanbedirectedwitheffect。Accordingly，itisbynaturemoststronglyrecommendedtous，ascomprehendingnotonlyourownpersonalsafetyandprosperity，butthatofourchildren，ourparents，ourrelations，andfriends。Itisthusendearedtousbyallourprivatebenevolent，aswellasbyourselfishaffections。Henceitsprosperityandgloryseemtoreflectsomesortofhonouruponourselves，and"whenwecompareitwithothersocietiesofthesamekind，weareproudofitssuperiority，andmortified，insomedegree，ifitappearsinanyrespectbelowthem。"
Butitisnecessarytodistinguishtheloveofourowncountryfromafoolishdisliketoeveryotherone。"Theloveofourownnationoftendisposesustoview，withthemostmalignantjealousyandenvy，theprosperityandaggrandizementofanyotherneighbouringnation。Independentandneighbouringnations，havingnocommonsuperiortodecidetheirdisputes，allliveincontinualdreadandsuspicionofoneanother。Eachsovereign，expectinglittlejusticefromhisneighbours，isdisposedtotreatthemwithaslittleasheexpectsfromthem。Theregardforthelawsofnations，orforthoseruleswhichindependentstatesprofessorpretendtothinkthemselvesboundtoobserveintheirdealingswithoneanother，isoftenverylittlemorethanmerepretenceandprofession。Fromthesmallestinterest，upontheslightestprovocation，weseethoseruleseverydayeitherevadedordirectlyviolatedwithoutshameorremorse。Eachnationforesees，orimaginesitforesees，itsownsubjugationintheincreasingpowerandaggrandizementofanyofitsneighbours；andthemeanprincipleofnationalprejudiceisoftenfoundedonthenobleoneoftheloveofourowncountry……
FranceandEnglandmayeachofthemhavesomereasontodreadtheincreaseofthenavalandmilitarypoweroftheother；butforeitherofthemtoenvytheinternalhappiness`andprosperityoftheother，thecultivationofitslands，theadvancementofitsmanufactures，theincreaseofitscommerce，thesecurityandnumberofitsportsandharbours，itsproficiencyinalltheliberalartsandsciences，issurelybeneaththedignityoftwosuchgreatnations。Thesearetherealimprovementsoftheworldwelivein。Mankindarebenefited，humannatureisennobledbythem。Insuchimprovementseachnationoughtnotonlytoendeavouritselftoexcel，but，fromtheloveofmankind，topromote，insteadofobstructing，theexcellenceofitsneighbours。Theseareallproperobjectsofnationalemulation，notofnationalprejudiceorenvy。"
ThispassageisofinterestascomingfromthefutureauthoroftheWealthofNationsthefuturefounderofthedoctrineoffreetrade；
andofhistoricalinterest，asreflectingcultivatedopinionatatimewhenEnglandwasjustinthemiddleoftheSevenyears"war，istheremarkthatthemostextensivepublicbenevolenceisthatofthestatesmenwhoprojectorformalliancesbetweenneighbouringornotverydistantnations，"forthepreservationeitherofwhatiscalledthebalanceofpower，orofthegeneralpeaceandtranquillityofthestateswithinthecircleoftheirnegotiations。"