第89章

Hatred would perish from a failure in its principal ingredient, the duplicity and impenetrableness of human actions. No man could acquire a distant and unsympathetic temper. Reserve, deceitfulness, and an artful exhibition of ourselves take from the human form its soul, and leave us the unanimated semblance of what man might have been; of what he would have been, were not every impulse of the mind thus stunted and destroyed. If our emotions were not checked, we should be truly friends with each other. Our character would expand: the luxury of indulging our feelings, and the exercise of uttering them, would raise us to the stature of men. I should not conceive alarm from my neighbour, because I should be conscious that I knew his genuine sentiments. I should not harbour bad passions and unsocial propensities, because the habit of expressing my thoughts would enable me to detect and dismiss them in the outset. Thus every man would be inured to the sentiment of love and would find in his species objects worthy of his affection.

Confidence is upon all accounts the surest foil of mutual kindness.

The value of sincerity will be still further illustrated by a brief consideration of the nature of insincerity. Viewed superficially and at a distance, we are easily reconciled, and are persuaded to have recourse to it upon the most trivial occasions. Did we examine it in detail, and call to mind its genuine history, the result could not fail to be different.

Its features are neither like virtue, nor compatible with virtue. The sensations it obliges us to undergo are of the most odious nature. Its direct business is to cut off all commerce between the heart and the tongue. There are organs however of the human frame more difficult to be commanded than the mere syllables and phrases we utter. We must be upon our guard, or our cheeks will be covered with a conscious blush, the awkwardness of our gestures will betray us, and our lips will falter with their unwonted task. Such is the issue of the first attempt, not merely of the liar, but of him who practises concealment, or whose object it is to mislead the person with whom he happens to converse. After a series of essays we become more expert.

We are not, as at first, detected by the person from whom we intended to withhold what we knew; but we fear detection. We feel uncertainty and confusion;Chapter nd it is with difficulty we convince ourselves that we have escaped unsuspected.

Is it thus a man ought to feel? At last perhaps we become consummate in hypocrisy, and feel the same confidence and alacrity in duplicity that we before felt in entire frankness. Which, to an ordinary eye, would appear the man of virtue; he who, by the depth of his hypocrisy, contrived to keep his secret wholly unsuspected, or he who was precipitate enough to be thus misled, and to believe that his neighbour made use of words for the purpose of being understood?

But this is not all. It remains for the deceiver, in the next place, to maintain the delusion he has once imposed, and to take care that no unexpected occurrence shall betray him. It is upon this circumstance that the common observation is founded that "one lie will always need a hundred others to justify and cover it." We cannot determine to keep anything secret without risking to be involved in artifices, quibbles, equivocations and falsehoods without number. The character of the virtuous man seems to be that of a firm and unalterable resolution, confident in his own integrity.

But the character that results from insincerity, begins in hesitation, and ends in disgrace. Let us suppose that the imposition I practised is in danger of detection. Of course it will become my wisdom to calculate this danger, and, if it be too imminent, not to think of attempting any further disguise. But, if the secret be important, and the danger problematical, I shall probably persist. The whole extent of the danger can be known only by degrees. Suppose the person who questions me return to the charge, and affirm that he heard the fact, as it really was, but not as I represent it, from another. What am I now to do? Am I to asperse the character of the honest reporter, and at the same time, it may be, instead of establishing the delusion, only astonish my neighbour with my cool and intrepid effrontery?

What has already been adduced may assist us to determine the species of sincerity which virtue prescribes, and which alone can be of great practical benefit to mankind. Sincerity may be considered as of three degrees. First, a man may conceive that he sufficiently preserves his veracity if he never utter anything that cannot be explained into a consistency with truth.

There is a plain distinction between this man and him who makes no scruple of the most palpable and direct falsehood. Or, secondly, it may happen that his delicacy shall not stop here, and he may resolve, not only to utter nothing that is literally untrue, but also nothing which he knows or believes will be understood by the hearer in a sense that is untrue.

This he may consider as amounting for the most part to an adequate discharge of his duty; and he may conceive that there is little mischief in the frequently suppressing information which it was in his power to supply. The third and highest degree of sincerity consists in the most perfect frankness, discards every species of concealment or reserve, and, as Cicero expresses it, "utters nothing that is false, and withholds nothing that is true."

The two first of these by no means answer the genuine purposes of sincerity.