SOCIETY. ITS NATURE.

SOCIETY, in its general sense, may be said to be an aggregate of the individuals living in any country.

It is said to be in a barbarous state when the productive powers and forces of nature are neglected and undeveloped; and when man, ignorant and unconscious of the powers within him, struggles for a subsistence much the same as the animals that surround him.

It is said to be in a semi-barbarous state when the individuals composing it, are so far ignorant, careless and disunited, as to permit themselves to be organized and controled, by force or fraud, for the benefit of those who rule them, rather than for their own benefit.

Society, in its just and civilized sense, means an organization established or conducted, by the members composing it, upon principles of mutual right and justice, for the mutual interest and protection of all its members. But as society is made up of individuals, it must be evident that its rational, just and civilized state must mainly depend on the moral and intellectual condition of its individual members. And this fact will be the more apparent the further we proceed to trace the moral and intellectual duties required of them in their individual, social, and political relations.

To commence with the individual member of society. As the first requisites, for his comfort and happiness, are abundant food, clothing, shelter and fuel, it follows that the moral duties necessarily incumbent on him are those which will best tend to supply those wants. Those duties evidently comprize the necessity of acquiring some produc

tive employment, the laboring at it with steady persevering industry, the attainment of skill necessary for his calling, sufficient mental culture for conducting it, and the preservation of health, by moral conduct, so that he may realize his object and not become burthensome to others.

But inasmuch as the greatest individual exertion would fail to secure him the subsistence and comforts of society, with leisure necessary for cultivating his mental and moral nature, unless aided by the co-operation of his fellows, the division of labor, and the exchange of commodities, it follows that additional moral duties will be necessitated by those new social relations; such as respectful behaviour, truthfulness of conduct, honest dealing, sobriety of character, and the punctual and strict fulfilment of his engagements.

Individually or unitedly, however, men do not subsist on present labor, but on the produce of the past. They live on the savings of previous harvests, while they are sowing for the future; and use their past savings, or capital, in the form of tools, machinery, raw material, roads, ships, and provisions, in order to increase the future stock; and, therefore, to acquire this capital, or the chief means of production, other moral duties are demanded; such as economy, forethought, and self-denial; without which virtues, on the part of many individuals, society would soon relapse again into a state of barbarism.

But man being a social animal, possessing strong feelings and affections for the other sex, and deriving by far the greater portion of his happiness within the domestic circle, has led to what is called the family compact. This social arrangement, contributing so largely to the stability of society, as well as to the happiness of the individual, has necessitated political laws and moral obligations to guard it. The moral duties may be reckoned as those of selfcontrol, prudent management, domestic frugality, parental

forethought, and the providing against sickness, old age, or other disabling contingency.

Owing, however, to the neglect of parents, guardians or governors, a large number of individuals are found to be deficient of those intellectual and moral qualities necessary for peacefully carrying on the work of production and distribution. Such badly trained persons are too often found to be idle, violent, and dishonest, and this conduct necessitates in society an organization for restraining them, and for the establishment of social order; in other words, for the formation of GOVERNMENT.

The establishment of Government calls for still further duties on the part of the members of society; such as an anxious desire to select just and competent legislators, rulers and public officers-the just and cautious exercise of their political rights—the conscientious discharge of their political duties a willing obedience to the laws and constituted authorities—a readiness to contribute their just share for the support of the Government-and a patriotic and selfsacrificing disposition to protect their country against foreign foe and domestic spoiler.

But neither nations, nor individuals, can ever realize the largest amount of social enjoyment when cut off and isolated from each other. Most countries have, therefore, found it to be their interest to exchange their superfluous productions for those they needed from other countries. This commercial intercourse, tending to equalize the acquired comforts, knowledge and civilization of the world, calls for other duties, between the inhabitants of different countries, than those which have been too long prevalent, and which have engendered so large an amount of human suffering.

These new moral duties, to keep pace with advancing knowledge, and our higher aspirations for human progress,

are the abolition of all commercial restrictions, the avoiding of all territorial aggressions, and acts promotive of war, the friendly settlement of all national disputes, and the cultivation and spread of knowledge, peace, and brotherly feeling among all the nations of the earth.

Thus tracing, step by step, the various duties necessarily imposed on every member of society, in proportion as he progresses from barbarism towards civilization, and as he aims at the blessings of social life and the security and enjoyment of freedom, it must be apparent that morality is the great cementing element; the only foundation on which individual well-being and national liberty and prosperity can possibly be established.

And this great truth will be made more manifest as we proceed to examine the question of morality, and more fully to trace the reasons for man's moral obligations individually, socially, and politically.

It may, however, be urged, in opposition to this view of the subject, that nations have existed, and do now exist, who have enjoyed, and do enjoy, a large amount of social comforts and individual liberty, and yet vast numbers comprising them are altogether ignorant and careless of their social or political obligations.

To which it must be replied, that the amount of comfortable subsistence, or of liberty or security in a country must altogether depend on those who do collectively fulfil their moral and political duties; and that those who are ignorant of them or fail to practise them, are daily subtracting from, not adding to, the common stock. That the improvident, vicious, and criminal are daily burthens on the industrious and saving portion; constantly diminishing their amount of social comforts, and too often forming ready instruments by which the liberties of their country are retarded or abridged.

MORALITY DEFINED.

MORALITY may be said to have a two-fold origin. In the first place we have certain internal impulses causing us to feel a pleasing gratification in acts of kindness, justice and mercy towards our fellow men. In the next place our intellect informs us that the pursuing of one course of conduct is promotive of good, and another of evil.

But, in addition to these impulses and perceptions, every human being desires happiness; and, wherever we find him, whether isolated or living in society, he seems to be in pursuit of it.

It is true that men have various and conflicting notions of happiness, and seek it in a variety of ways; but the question is, not what may be those notions or pursuits, but what will yield the largest amount of positive well being, or the greatest happiness, to every individual.

We see around us vast numbers ignorantly pursuing a course of conduct which, while it gratifies the sensual appetites of the present, is certain to be attended with future pain; pain either springing from a ruined constitution, from the want of means wasted, or the still more painful reflection of an ill spent and useless life.

We see others dazzled with the pomp of wealth or titles, ardently aspiring to their acquisition, as the highest pinnacle of human happiness; too often regardless of the justice of their career, or of the misery they may inflict in every step of their progress; and forgetful that the end aimed at, if attained, is more often one of notoriety than of honor and usefulness.

The reflecting portion of mankind in considering the