The Lambertville record. [volume] (Lambertville, N.J.) 1872-1968, 1873-07-16
MISCELLANY.
THE QUALITY or HaprINEss.


The common method of estimating happi-
ness is by measuring its quantity, rather than
by analysing its quality. Many hold that the
only difference of which enjoyment is capable
is that of degree !; that the qualifications ari-
sing from so many and such variable sources
are unique in their nature, and differ only in
their amount. Happiness is found to be the
result of the activity of our various faculties
and powers. Its quantity varies with the de-
gree of activity which enters into the exercise
of those faculties. The enjoyment we derive
from our senses is exactly proportionate to the
vigor and activity with which those senses
are developed 1t is the keen appetite that
gives enjoyment to the act of eating, the acute
ear that conveys the pleasure of sweet sounds,
the clear vision that makes beauty a delight.
SO with the mental happiness. The same
book that affords the intensest enjoyment to
one whose mind is fully alive to its subject is
fiat and insipid to another, in whom the same
set of mental faculties lie dormant. But as
there is a graduation of rank in our powers, as
some are lower and other higher in their ma
ture, SO, also, is the happiness that springs
from their exercise. The enjoyment that
attends the satisfaction of the appetites is ra-
tional and useful, and may be perfect of its
kind If those appetites fulfil their appointed
shares but it is essentially lower in It's nature
than that which flows from the affections,
or from the exercise of the intellectual facul-
ties. These in their turn yield happiness
varying in degree according to the strength
of the affections, or the vigor of the mental
powers. The higher the faculty in the scale of
our being the higher will be the nature of the
powers are the highest of which we are capa-
BILE, it follows that where they prevail in their
fullest activity there will also exist the highest
kind Of enjoyment which it is possible for us
TO attain. In other words, vitue-which is
nothing more than the full activity of all the
moral powers-has inherent in it, and ever
flowing from it, the nobest and best happi-
ness ever tasted by humanity.
This enjoyment, unlike all others, is wholly
within our own control. Disease may dull
the senses and impair the appetites; the lack
of discipline and training may greatly diminish
mental enjoyment; circumstances may inter-
fere with the pleasurable flow OF natural aifec-
tions but virtuous acts, and the disposition
from which they spring, are comfortable by
our own will alone. All other objects for
which,we may aim are liable to be frustrated
by external circumstances, but the desire to
do right is one which eau never be defeated
by the most adverse events or the most per-
sistent enemy. Thus, our highest interest is
in our keeping. Other joys may be torn from
us against our wills by hundred antago-
nisms, but this, the highest of all, we can only
lose by voluntary surrender.
All inferior kinds of happiness are neces-
sarily of selfish character, or at least they do
not include other interests than their own.
But the joy that is inherent in virtue, and
flows from it as light from the sun, not only
blesses the virtuous man himself, but indirect
ly all those with whom he mingles. There
are two seemingly opposite systems of morals,
one of which holds all virtue consists in pur-
suing our own good, the other in seeking the
good of others. The former has fallen into
disrepute, as containing in it the element Of
selfishness, and it is thought by many quite
unnecessary. ifnot positive by wrong, to enforce
it. But the truth embraces both systems
We are to love our neighbors as ourselves
consequently we are to love ourselves and to
seek our own good, only not neglecting to
seek that of others equally. In one sense,
therefore, we cannot love ourselves too much,
since it is to be the measure of our love to
others. The two are not to be antagonistic,
but viewed rightly, are perfectly harmonious
and coincident. 1t is however, in seeking
our highest go d, that is, the good which
flows from the right exercise of our moral
faculties, that we are actually seeking and
promoting the good and happiness Of others.