In the meantime, the maxims which are here controverted have had by so much the more success in the world as they bear some resemblance to the purest sentiments of virtue. Virtue is nothing else but kind and sympathetic feelings reduced into principle. Undisciplined feeling would induce me, now to interest myself exclusively for one man, and now for another, to be eagerly solicitous for those who are present to me, and to forget the absent. Feeling ripened into virtue embraces the interests of the whole human race, and constantly proposes to itself the production of the greatest quantity of happiness. But, while it anxiously adjusts the balance of interests, and yields to no case, however urgent, to the prejudice of the whole, it keeps aloof from the unmeaning rant of romance, and uniformly recollects that happiness, in order to be real, must necessarily be individual.
The love of our country has often been found to be a deceitful principle, as its direct tendency is to set the interests of one division of mankind in opposition to another, and to establish a preference built upon accidental relations, and not upon reason. Much of what has been understood by the appellation is excellent, but perhaps nothing that can be brought within the strict interpretation of the phrase. A wise and well informed man will not fail to be the votary of liberty and justice. He will be ready to exert himself in their defence, wherever they exist. It cannot be a matter of indifference to him when his own liberty and that of other men with whose merits and capacities he has the best opportunity of being acquainted are involved in the event of the struggle to be made. But his attachment will be to the cause, as the cause of man, and not to the country. Wherever there are individuals who understand the value of political justice, and are prepared to assert it, that is his country. Wherever he can most contribute to the diffusion of these principles and the real happiness of mankind, that is his country. Nor does he desire, for any country, any other benefit than justice.
To apply these principles to the subject of war. -- And, before that application can be adequately made, it is necessary to recollect, for a moment, the force of the term.
Because individuals were liable to error, and suffered their apprehensions of justice to be perverted by a bias in favour of themselves, government was instituted. Because nations were susceptible of a similar weakness, and could find no sufficient umpire to whom to appeal, war was introduced.
Men were induced deliberately to seek each other's lives, and to adjudge the controversies between them, not according to the dictates of reason and justice, but as either should prove most successful in devastation and murder. This was no doubt in the first instance the extremity of exasperation and rage. But it has since been converted into a trade. One part of the nation pays another part, to murder and be murdered in their stead; and the most trivial causes, a supposed insult, or a sally of youthful ambition, have sufficed to deluge provinces with blood.
We can have no adequate idea of this evil unless we visit, at least in imagination, a field of battle. Here men deliberately destroy each other by thousands, without resentment against, or even knowledge of, each other.
The plain is strewed with death in all its forms. Anguish and wounds display the diversified modes in which they can torment the human frame. Towns are burned; ships are blown up in the air, while the mangled limbs descend on every side; the fields are laid desolate; the wives of the inhabitants exposed to brutal insult; and their children driven forth to hunger and nakedness. It is an inferior circumstance, though by no means unattended with the widest and most deplorable effects, when we add, to these scenes of horror, and the subversion of all ideas of moral justice they must occasion in the auditors and spectators, the immense treasures which are wrung, in the form of taxes, from those inhabitants whose residence is removed from the seat of war.
After this enumeration, we may venture to enquire what are the justifiable causes and rules of war.