休谟　《论品位的标准》

大卫·休谟（1711—1776）

大卫·休谟，苏格兰人，18世纪英国政治学家、经验主义哲学家、历史学家和作家。他和当时的著名学者卢梭、亚当·斯密是好友。休谟去世后，他的自传由亚当·斯密安排出版。休谟是18世纪有重要影响的哲学家和经济学家，他对因果推理问题的批判启发了德国思想家康德创立“批判”哲学。他还推动了19世纪法国数学家和哲学家孔德提出实证哲学。他写的6卷本《英国史》（1754—1762）使他名扬英国。在18世纪的英国，他是哲学的象征。20世纪中叶，英国的反形而上学家认为他是世界上少数几个杰出的哲学家之一。

休谟和伯克一样，深受17世纪英国哲学家约翰·洛克的影响。他把洛克的经验主义发展到绝对怀疑主义，认为一切观念均源于印象，任何有关事实的论证都是徒劳的。他写的《人类理解力研究》试图确定人类认识的原则。他认为，不可能有超越经验的关于任何事物的知识。作为经验主义者，他强调感觉和经验的重要性。他说：“所有艺术的一般规则都建立在经验上，建立在人性共有的感情上。”

他把哲学看成是归纳的、实验的人性科学，是描述心灵是如何获得知识的。他认为，印象是感觉的终极材料，观念是这些材料的复合、变换、扩大或缩减。

作为政治经济学家，他反对商业制度，坚持金钱与财富的区别。

休谟很少专题论述艺术和美学原则。他的主要兴趣是人的心理活动。只是在心理活动同艺术发生关系时，他才议论艺术。18世纪人们对读者和观众在欣赏文学和艺术时的心理活动表现出浓厚的兴趣。休谟的《论品位的标准》就是从心理学的角度探讨这个问题。他感兴趣的不是文学艺术作品本身应有的品质，而是读者应具备什么品质，才能欣赏文学艺术作品。

他还提出，时间可以改变人对文学艺术作品的评价，因为人的思想观念和道德观念、情趣和爱好是随着时间的推移发生变化的。不同年龄的人对文学作品的兴趣也不同：20岁的青年人可能喜欢奥维德（Ovid）的作品；40岁的中年人可能欣赏贺拉斯的作品；50岁的人则可能爱读罗马历史学家塔西佗（Tacitus）的作品；而不同国度的人对文学艺术作品的欣赏程度和评价也不同。美国人不可能像法国人那样喜爱拉辛（Racine）。法国人不可能像英语国家的人民那样能理解和喜爱莎士比亚的作品。

休谟的文论强调读者的心理和经验，对古典的理性主义哲学的论点提出异议。《论品位的标准》是他写的著名文论。

他的主要哲学著作是《人性论》（1734—1737），书共分三卷。第一卷《论理智》（后改名为《人类理解力研究》，1748）阐明人的认识过程，描述观念的起源、空间和时间的观念，因果关系以及关于感觉的怀疑主义。第二卷为《论人的情感》。第三卷是《论道德》（后改名为《道德原则研究》，1751）。

内容提要

休谟首先提出，如同人对事物的看法不同，人的品位也是多种多样的，其差异也大相径庭。什么是美，什么是丑，各人的看法不尽相同，甚至有很大差异。人人都赞扬一篇文章的优雅、贴切、简练和气魄，批评文章中的空洞、浮夸和矫揉造作、冷漠无情、虚假的光彩夺目。就文章的总体而论，批评家的看法是一致的。但是在文章的具体方面，批评家的看法就不同了。在不同的时代，不同的国度，作家都一致赞扬仁义、高尚、谨慎、诚实，批评那些与此相反的品质，这说明人的情感是相同的。

有必要找出品位的标准，找出一种规则，使人的不同情感能协调一致，使大家对哪种情感可取，哪种情感不可取，有一个可以遵循的准则。人的判断与情感不同，对一个事物就可能有千百种不同的意见。但是，正确和公正的意见只可能有一个。难就难在如何找出并确定这一正确意见。情感则不同。一个物体可能引起人的千百种情感，这千百种情感都是合乎情理的。

美作为一种品质并不存在于物体本身，它存在于人的心目中。美是人看到物体时在心中油然而生的一种感受。某人在一个物体上看到的是丑陋，而另一个人看到的则是美。可见，人对美和丑的情感是不同的；审美标准是多极的，不稳定的。虽然休谟坚信确有普遍的情趣标准，但是他承认要找到真正的美和丑的标准是徒劳的。他说：“我们徒劳地寻找可以用来调和各种矛盾情感的标准。”

诗中的美往往是建立在虚构、夸张、隐喻或歪曲诗的用词的原意之上。如果禁止使用任何富有想象力的诙谐妙语，刻意把每句话都写得像几何学那样准确，那是违背批评学的规律的。但是，虽然诗可以脱离准确的真实性，却不能超越艺术的规则。这种艺术规则或者是因为作者有天才，生来就掌握，或者是因为作者善于观察。

虽然艺术的一般规则是建立在经验和对人性共同情感的观察上，但是我们不能设想在所有情况下作家对这些规则都感到满意。人的感情受内心和外部环境的影响；它是十分纤细、微妙的。如果外部环境不好，或作者的心境不好，就会直接影响创作。因此，创作时既要有良好的外部环境，也要有良好的心境。所谓良好的心境就是平和的心绪，思想的集中，对审美对象的全神贯注。唯如此，才能发现物体的美。

有的作品的美能经久不衰，如荷马的史诗在两千多年前受到希腊人和罗马人的喜爱，至今在巴黎和伦敦仍是人们敬佩的杰作。世事沧桑，但岁月仍不能淹没他的伟大的作品的光彩。所以，真正的美是经得起时间的考验的。偏见和忌妒也不能抹杀美。

由此可见，尽管品位繁多，且变幻无常，但是什么值得赞扬，什么应该批评，总是有规可循的。

品位实为一种判断，而判断本质上是依靠经验而不是依赖理性。艺术的原则是建立在经验上的。是经验，而不是理性，告诉我们什么给我们带来愉快，什么给我们带来痛苦。这同判断正确与谬误不同。

要发现艺术的规则，读者和批评家必须依靠“人性共同的情感”。但是一个批评家的情感往往受到时间、地点和环境的影响。确定品位的标准，必须有“一种完全平和的心境”，亦即人的心境处于一种心平气和的状态。在这种心境中，人摆脱了盛怒、偏见，不迎合时尚。只有这样，人才能集中思想对鉴赏的物体进行仔细的品味，发挥自己的想象力。

要有情感，要对事物作出正确的判断，自然需要人的感官处于正常状态。发高烧的人尝不出香味；害黄疸病的人看不清颜色。就内心而言，缺乏想象力的人也不可能看到事物的美。味觉好，才能品味出混杂在一起的各种差别细微的味道。精神上的品位也一样。精神品位强的人一眼就能看出物体的美和丑。因此，完美的人必然具有完美的感觉和感情。

要能欣赏、判断美，就需要不断实践，即对不同类别的美进行比较。有比较才能鉴别。对各种美不进行比较的人是没有资格对美发表意见的。而批评家要正确地判断物体的美也必须不抱任何偏见。除了对美的载体进行检验和鉴别外，不让任何杂念进入自己的头脑。偏见对正确的判断具有破坏性，阻碍智力机能的运作，腐蚀我们的审美情感和审美力。

因此，虽然品位的原则是普遍的，对所有的人说来几乎都是一样的，但是极少有人有资格对所有的艺术作品都作出判断，或者能把他们的情感看作是美的标准。因为人的内心感受能力很难达到完美无缺的境地。如果批评家不敏锐，他就不能观察到许多细微的特点。如果他的判断力没有足够的实践，在判断时就会出现困惑和犹豫。如果不进行比较，那些毫无价值的美，甚至是缺陷而不是美，倒成了被赞美的对象。如果批评者有偏见，他所有的自然情感都会遭到破坏。如果感觉迟钝，他也不可能鉴赏美。因此，高超的批评家应具备以下特点：敏锐的观察力、实践、比较、无偏见和灵敏的感官。

这样的批评家哪里去找？休谟自己也难以作出回答。

品位的标准也并不像它看起来那样容易确定。

什么是美，什么是丑，其界限有时难以分清。原因有二：一是人的性情不同。二是不同的时代不同的国家有着不同的风俗习惯和规矩，因此对事物也就存在着不同的看法。虽然休谟坚信有普遍的品位标准，但是由于上述差异的存在，普遍的品位标准是难以找到的。他承认，某些审美的矛盾简直是不可能解决的。他举例说，年轻人血气方刚，自然易为温柔、性爱的形象所动。而年事较高者则喜欢哲学思考，考虑处世哲学和节制情欲。人的品位不同：有的人更喜爱崇高美，有的人更喜爱温柔美，有的人则喜欢开玩笑。批评家不能凭自己的喜好来判断优劣美丑。

David Hume (1711—1776)

Of the Standard of Taste

The great variety of taste, as well as of opinion, which prevails in the world, is too obvious not to have fallen under everyone's observation. Men of the most confined knowledge are able to remark a difference of taste in the narrow circle of their acquaintance, even where the persons have been educated under the same government, and have early imbibed the same prejudices. But those, who can enlarge their view to contemplate distant nations and remote ages, are still more surprised at the great inconsistence and contrariety. We are apt to call barbarous whatever departs widely from our own taste and apprehension: but soon find the epithet of reproach retorted on us. And the highest arrogance and self-conceit is at last startled, on observing an equal assurance on all sides, and scruples, amidst such a contest of sentiment, to pronounce positively in its own favor.

As this variety of taste is obvious to the most careless inquirer; so will it be found, on examination, to be still greater in reality than in appearance. The sentiments of men often differ with regard to beauty and deformity of all kinds, even while their general discourse is the same. There are certain terms in every language, which import blame, and others praise; and all men, who use the same tongue, must agree in their application of them. Every voice is united in applauding elegance, propriety, simplicity, spirit in writing; and in blaming fustian, affectation, coldness, and a false brilliancy: but when critics come to particulars, this seeming unanimity vanishes; and it is found, that they had affixed a very different meaning to their expressions. In all matters of opinion and science, the case is opposite: The difference among men is there oftener found to lie in generals than in particulars; and to be less in reality than in appearance. An explanation of the terms commonly ends the controversy; and the disputants are surprised to find, that they had been quarreling, while at bottom they agreed in their judgment.

Those who found morality on sentiment, more than on reason, are inclined to comprehend ethics under the former observation, and to maintain, that, in all questions, which regard conduct and manners, the difference among men is really greater than at first sight it appears. It is indeed obvious that writers of all nations and all ages concur in applauding justice, humanity, magnanimity, prudence, veracity; and in blaming the opposite qualities. Even poets and other authors, whose compositions are chiefly calculated to please the imagination, are yet found, from Homer down to Fénelon, to inculcate the same moral precepts, and to bestow their applause and blame on the same virtues and vices. This great unanimity is usually ascribed to the influence of plain reason; which, in all these cases, maintains similar sentiments in all men, and prevents those controversies, to which the abstract sciences are so much exposed. So far as the unanimity is real, this account may be admitted as satisfactory: but we must also allow that some part of the seeming harmony in morals may be accounted for from the very nature of language. The word virtue, with its equivalent in every tongue, implies praise; as that of vice does blame: And no one, without the most obvious and grossest impropriety, could affix reproach to a term, which in general acceptation is understood in a good sense; or bestow applause, where the idiom requires disapprobation. Homer's general precepts, where he delivers any such, will never be controverted; but it is obvious, that, when he draws particular pictures of manners, and represents heroism in Achilles and prudence in Ulysses, he intermixes a much greater degree of ferocity in the former, and of cunning and fraud in the latter, than Fénelon would admit of. The sage Ulysses in the Greek poet seems to delight in lies and fictions, and often employs them without any necessity or even advantage: But his more scrupulous son, in the French epic writer, exposes himself to the most imminent perils, rather than depart from the most exact line of truth and veracity.

The admirers and followers of the Alcoran insist on the excellent moral precepts interspersed throughout that wild and absurd performance. But it is to be supposed, that the Arabic words, which correspond to the English, equity, justice, temperance, meekness, charity, were such as, from the constant use of that tongue, must always be taken in a good sense; and it would have argued the greatest ignorance, not of morals, but of language, to have mentioned them with any epithets, besides those of applause and approbation. But would we know, whether the pretended prophet had really attained a just sentiment of morals? Let us attend to his narration; and we shall soon find, that he bestows praise on such instances of treachery, inhumanity, cruelty, revenge, bigotry, as are utterly incompatible with civilized society. No steady rule of right seems there to be attained to; and every action is blamed or praised, so far only as it is beneficial or hurtful to the true believers.

The merit of delivering true general precepts in ethics is indeed very small. Whoever recommends any moral virtues, really does no more than is implied in the terms themselves. That people, who invented the word charity, and used it in a good sense, inculcated more clearly and much more efficaciously, the precept, "be charitable, " than any pretended legislator or prophet, who should insert such a maxim in his writings. Of all expressions, those, which, together with their other meaning, imply a degree either of blame or approbation, are the least liable to be perverted or mistaken.

It is natural for us to seek a standard of taste; a rule by which the various sentiments of men may be reconciled; at least, a decision afforded, confirming one sentiment, and condemning another.

There is a species of philosophy, which cuts off all hopes of success in such an attempt, and represents the impossibility of ever attaining any standard of taste. The difference, it is said, is very wide between judgment and sentiment. All sentiment is right; because sentiment has a reference to nothing beyond itself, and is always real, wherever a man is conscious of it. But all determinations of the understanding are not right; because they have a reference to something beyond themselves, to wit, real matter of fact; and are not always conformable to that standard. Among a thousand different opinions which different men may entertain of the same subject, there is one, and but one, that is just and true; and the only difficulty is to fix and ascertain it. On the contrary, a thousand different sentiments, excited by the same object, are all right: because no sentiment represents what is really in the object. It only marks a certain conformity or relation between the object and the organs or faculties of the mind; and if that conformity did not really exist, the sentiment could never possibly have being. Beauty is no quality in things themselves: it exists merely in the mind which contemplates them; and each mind perceives a different beauty. One person may even perceive deformity, where another is sensible of beauty; and every individual ought to acquiesce in his own sentiment, without pretending to regulate those of others. To seek the real beauty, or real deformity, is as fruitless an inquiry, as to pretend to ascertain the real sweet or real bitter. According to the disposition of the organs, the same object may be both sweet and bitter; and the proverb has justly determined it to be fruitless to dispute concerning tastes. It is very natural, and even quite necessary, to extend this axiom to mental, as well as bodily taste; and thus common sense, which is so often at variance with philosophy, especially with the skeptical kind, is found, in one instance at least, to agree in pronouncing the same decision.

But though this axiom, by passing into a proverb, seems to have attained the sanction of common sense; there is certainly a species of common sense which opposes it, at least serves to modify and restrain it. Whoever would assert an equality of genius and elegance between Ogibly and Milton, or Bunyan and Addison, would be thought to defend no less an extravagance, than if he had maintained a molehill to be as high as Tenerife, or a pond as extensive as the ocean. Though there may be found persons, who give the preference to the former authors, no one pays attention to such a taste; and we pronounce without scruple the sentiment of these pretended critics to be absurd and ridiculous. The principle of the natural equality of tastes is then totally forgot, and while we admit it on some occasions, where the objects seem near an equality, it appears an extravagant paradox, or rather a palpable absurdity, where objects so disproportioned are compared together.

It is evident that none of the rules of composition are fixed by reasoning a priori, or can be esteemed abstract conclusions of the understanding, from comparing those habitudes and relations of ideas, which are eternal and immutable. Their foundation is the same with that of all the practical sciences, experience; nor are they anything but general observations, concerning what has been universally found to please in all countries and in all ages. Many of the beauties of poetry and even of eloquence are founded on falsehood and fiction, on hyperboles, metaphors, and an abuse or perversion of terms from their natural meaning. To check the sallies of the imagination, and to reduce every expression to geometrical truth and exactness, would be the most contrary to the laws of criticism; because it would produce a work, which, by universal experience, has been found the most insipid and disagreeable. But though poetry can never submit to exact truth, it must be confined by rules of art, discovered to the author either by genius or observation. If some negligent or irregular writers have pleased, they have not pleased by their transgressions of rule or order, but in spite of these transgressions: They have possessed other beauties, which were conformable to just criticism; and the force of these beauties has been able to overpower censure, and give the mind a satisfaction superior to the disgust arising from the blemishes. Ariosto pleases; but not by his monstrous and improbable fictions, by his bizarre mixture of the serious and comic styles, by the want of coherence in his stories, or by the continual interruptions of his narration. He charms by the force and clearness of his expression, by the readiness and variety of his inventions, and by his natural pictures of the passions, especially those of the gay and amorous kind: And however his faults may diminish our satisfaction, they are not able entirely to destroy it. Did our pleasure really arise from those parts of his poem, which we denominate faults, this would be no objection to criticism in general: It would only be an objection to those particular rules of criticism, which would establish such circumstances to be faults, and would represent them as universally blamable. If they are found to please, they cannot be faults; let the pleasure, which they produce, be ever so unexpected and unaccountable.

But though all the general rules of art are founded only on experience and on the observation of the common sentiments of human nature, we must not imagine, that, on every occasion, the feelings of men will be conformable to these rules. Those finer emotions of the mind are of a very tender and delicate nature, and require the concurrence of many favorable circumstances to make them play with facility and exactness, according to their general and established principles. The least exterior hindrance to such small springs, or the least internal disorder, disturbs their motion, and confounds the operation of the whole machine. When we would make an experiment of this nature, and would try the force of any beauty or deformity, we must choose with care a proper time and place, and bring the fancy to a suitable situation and disposition. A perfect serenity of mind, a recollection of thought, a due attention to the object; if any of these circumstances be wanting, our experiment will be fallacious, and we shall be unable to judge of the catholic and universal beauty. The relation, which nature has placed between the form and the sentiment, will at least be more obscure; and it will require greater accuracy to trace and discern it. We shall be able to ascertain its influence not so much from the operation of each particular beauty, as from the durable admiration, which attends those works, that have survived all the caprices of mode and fashion, all the mistakes of ignorance and envy.

The same Homer, who pleased at Athens and Rome two thousand years ago, is still admired at Paris and at London. All the changes of climate, government, religion, and language, have not been able to obscure his glory. Authority or prejudice may give a temporary vogue to a bad poet or orator; but his reputation will never be durable or general. When his compositions are examined by posterity or by foreigners, the enchantment is dissipated, and his faults appear in their true colors. On the contrary, a real genius, the longer his works endure, and the more wide they are spread, the more sincere is the admiration which he meets with. Envy and jealousy have too much place in a narrow circle; and even familiar acquaintance with his person may diminish the applause due to his performances: but when these obstructions are removed, the beauties, which are naturally fitted to excite agreeable sentiments, immediately display their energy; and while the world endures, they maintain their authority over the minds of men.

It appears then, that, amidst all the variety and caprice of taste, there are certain general principles of approbation or blame, whose influence a careful eye may trace in all operations of the mind. Some particular forms or qualities, from the original structures of the internal fabric, are calculated to please, and others displease; and if they fail of their effect in any particular instance, it is from some apparent defect or imperfection in the organ. A man in a fever would not insist on his palate as able to decide concerning flavors; nor would one, affected with the jaundice, pretend to give a verdict with regard to colors. In each creature, there is a sound and defective state; and the former alone can be supposed to afford us a true standard of taste and sentiment. If, in the sound state of the organ, there be an entire or a considerable uniformity of sentiment among men, we may thence derive an idea of the perfect beauty; in like manner as the appearance of objects in daylight, to the eye of a man in health, is denominated their true and real color, even while color is allowed to be merely a phantasm of the senses.

Many and frequent are the defects in the internal organs which prevent or weaken the influence of those general principles, on which depends our sentiment of beauty or deformity. Though some objects, by the structure of the mind, be naturally calculated to give pleasure, it is not to be expected, that in every individual the pleasure will be equally felt. Particular incidents and situations occur, which either throw a false light on the objects, or hinder the true from conveying to the imagination the proper sentiment and perception.

One obvious cause, why many feel not the proper sentiment of beauty, is the want of that delicacy of imagination, which is requisite to convey a sensibility of those finer emotions. This delicacy everyone pretends to: everyone talks of it; and would reduce every kind of taste or sentiment to its standard. But as our intention in this essay is to mingle some light of the understanding with the feeling of sentiment, it will be proper to give a more accurate definition of delicacy, than has hitherto been attempted. And not to draw our philosophy from too profound a source, we shall have recourse to a noted story in Don Quixote.

"It is with good reason, " says Sancho to the squire with the great nose, "that I pretend to have a judgment in wine: this is a quality hereditary in our family. Two of my kinsmen were once called to give their opinion of a hogshead, which was supposed to be excellent, being old and of a good vintage. One of them tastes it; considers it; and after mature reflection pronounces the wine to be good, were it not for a small taste of leather, which he perceived in it. The other, after using the same precautions, gives also his verdict in favor of the wine; but with the reserve of a taste of iron, which he could easily distinguish. You cannot imagine how much they were both ridiculed for their judgment. But who laughed in the end? On emptying the hogshead, there was found at the bottom, an old key with a leathern thong tied to it."

The great resemblance between mental and bodily taste will easily teach us to apply this story. Though it be certain that beauty and deformity, more than sweet and bitter, are not qualities in objects, but belong entirely to the sentiment, internal or external; it must be allowed, that there are certain qualities in objects, which are fitted by nature to produce those particular feelings. Now as these qualities may be found in a small degree, or may be mixed and confounded with each other, it often happens, that the taste is not affected with such minute qualities, or is not able to distinguish all the particular flavors, amidst the disorder, in which they are presented. Where the organs are so fine, as to allow nothing to escape them; and at the same time so exact as to perceive every ingredient in the composition: this we call delicacy of taste, where we employ these terms in the literal or metaphorical sense. Here then the general rules of beauty are of use; being drawn from established models, and from the observation of what pleases or displeases, when presented singly and in a high degree: and if the same qualities, in a continued composition and in a smaller degree, affect not the organs with a sensible delight or uneasiness, we exclude the person from all pretensions to this delicacy. To produce these general rules or avowed patterns of composition is like finding the key with the leathern thong; which justified the verdict of Sancho's kinsmen, and confounded those pretended judges who had condemned them. Though the hogshead had never been emptied, the taste of the one was still equally delicate, and that of the other equally dull and languid; but it would have been more difficult to have proved the superiority of the former, to the conviction of every bystander. In like manner, though the beauties of writing had never been methodized, or reduced to general principles; though no excellent models had ever been acknowledged; the different degrees of taste would still have subsisted, and the judgment of one man been preferable to that of another; but it would not have been so easy to silence the bad critic, who might always insist upon his particular sentiment, and refuse to submit to his antagonist. But when we show him an avowed principle of art; when we illustrate this principle by examples, whose operation, from his own particular taste, he acknowledges to be conformable to the principle; when we prove, that the same principle may be applied to the present case, where he did not perceive or feel its influence: he must conclude, upon the whole, that the fault lies in himself, and that he wants the delicacy, which is requisite to make him sensible of every beauty and every blemish, in any composition or discourse.

It is acknowledged to be the perfection of every sense or faculty, to perceive with exactness its most minute objects, and allow nothing to escape its notice and observation. The smaller the objects are, which become sensible to the eye, the finer is that organ, and the more elaborate its make and composition. A good palate is not tried by strong flavors; but by a mixture of small ingredients, where we are still sensible of each part, notwithstanding its minuteness and its confusion with the rest. In like manner, a quick and acute perception of beauty and deformity must be the perfection of our mental taste; nor can a man be satisfied with himself while he suspects, that any excellence or blemish in a discourse has passed him unobserved. In this case, the perfection of the man, and the perfection of the sense or feeling, are found to be united. A very delicate palate, on many occasions, may be a great inconvenience both to a man himself and to his friends: but a delicate taste of wit or beauty must always be a desirable quality; because it is the source of all the finest and most innocent enjoyments, of which human nature is susceptible. In this decision the sentiments of all mankind are agreed. Wherever you can ascertain a delicacy of taste, it is sure to meet with approbation; and the best way of ascertaining it is to appeal to those models and principles, which have been established by the uniform consent and experience of nations and ages.

But though there be naturally a wide difference in point of delicacy between one person and another, nothing tends further to increase and improve this talent, than practice in a particular art, and the frequent survey or contemplation of a particular species of beauty. When objects of any kind are first presented to the eye or imagination, the sentiment, which attends them, is obscure and confused; and the mind is, in a great measure, incapable of pronouncing concerning their merits or defects. The taste cannot perceive the several excellences of the performance; much less distinguish the particular character of each excellency, and ascertain its quality and degree. If it pronounces the whole in general to be beautiful or deformed, it is the utmost that can be expected; and even this judgment, a person, so unpracticed, will be apt to deliver with great hesitation and reserve. But allow him to acquire experience in those objects, his feeling becomes more exact and nice: he not only perceives the beauties and defects of each part, but marks the distinguishing species of each quality, and assigns it suitable praise or blame. A clear and distinct sentiment attends him through the whole survey of the objects; and he discerns that very degree and kind of approbation or displeasure, which each part is naturally fitted to produce. The mist dissipates, which seemed formerly to hang over the object: the organ acquires greater perfection in its operations; and can pronounce, without danger of mistake, concerning the merits of every performance. In a word, the same address and dexterity, which practice gives to the execution of any work, is also acquired by the same means, in the judging of it.

So advantageous is practice to the discernment of beauty, that, before we can give judgment on any work of importance, it will even be requisite, that that very individual performance be more than once perused by us, and be surveyed in different lights with attention and deliberation. There is a flutter or hurry of thought which attends the first perusal of any piece, and which confounds the genuine sentiment of beauty. The relation of the parts is not discerned: the true characters of style are little distinguished: the several perfections and defects seem wrapped up in a species of confusion, and present themselves indistinctly to the imagination. Not to mention, that there is a species of beauty, which, as it is florid and superficial, pleases at first; but being found incompatible with a just expression either of reason or passion, soon palls upon the taste, and is then rejected with disdain, at least rated at much lower value.

It is impossible to continue in the practice of contemplating any order of beauty, without being frequently obliged to form comparisons between the several species and degrees of excellence, and estimating their proportion to each other. A man, who has had no opportunity of comparing the different kinds of beauty, is indeed totally unqualified to pronounce an opinion with regard to any object presented to him. By comparison alone we fix the epithets of praise or blame, and learn how to assign the due degree of each. The coarsest daubing contains a certain luster of colors and exactness of imitation, which are so far beauties, and would affect the mind of a peasant or Indian with the highest admiration. The most vulgar ballads are not entirely destitute of harmony or nature; and none but a person, familiarized to superior beauties would pronounce their numbers harsh, or narration uninteresting. A great inferiority of beauty gives pain to a person conversant in the highest excellence of the kind, and is for that reason pronounced a deformity: as the most finished object, with which we are acquainted, is naturally supposed to have reached the pinnacle of perfection, and to be entitled to the highest applause. One accustomed to see, and examine, and weigh the several performances, admired in different ages and nations, can only rate the merits of a work exhibited to his view, and assign its proper rank among the productions of genius.

But to enable a critic the more fully to execute this undertaking, he must preserve his mind free from all prejudice, and allow nothing to enter into his consideration, but the very object which is submitted to his examination. We may observe, that every work of art, in order to produce its due effect on the mind, must be surveyed in a certain point of view, and cannot be fully relished by persons, whose situation, real or imaginary, is not conformable to that which is required by the performance. An orator addresses himself to a particular audience, and must have a regard to their particular genius, interest, opinions, passions, and prejudices; otherwise he hopes in vain to govern their resolutions, and inflame their affections. Should they even have entertained some prepossessions against him, however unreasonable, he must not overlook this disadvantage; but, before he enters upon the subject, must endeavor to conciliate their affection, and acquire their good graces. A critic of a different age or nation, who should peruse this discourse, must have all these circumstances in his eye, and must place himself in the same situation as the audience, in order to form a true judgment of the oration. In like manner, when any work is addressed to the public, though I should have a friendship or enmity with the author, I must depart from this situation; and considering myself as a man in general, forget, if possible, my individual being and my peculiar circumstances. A person influenced by prejudice, complies not with this condition; but obstinately maintains his natural position, without placing himself in that point of view, which the performance supposes. If the work be addressed to persons of a different age or nation, he makes no allowance for their peculiar views and prejudices; but, full of the manners of his own age and country, rashly condemns what seemed admirable in the eyes of those for whom alone the discourse was calculated. If the work be executed for the public, he never sufficiently enlarges his comprehension, or forgets his interest as a friend or enemy, as a rival or commentator. By this means, his sentiments are perverted; nor have the same beauties and blemishes the same influence upon him, as if he had imposed a proper violence on his imagination, and had forgotten himself for a moment. So far his taste evidently departs from the true standard; and of consequence loses all credit and authority.

It is well known, that in all questions, submitted to the understanding, prejudice is destructive of sound judgment, and perverts all operations of the intellectual faculties: it is no less contrary to good taste; nor has it less influence to corrupt out sentiment of beauty. It belongs to good sense to check its influence in both cases; and in this respect, as well as in many others, reason, if not an essential part of taste, is at least requisite to the operations of this latter faculty. In all the nobler productions of genius, there is a mutual relation and correspondence of parts; nor can either the beauties or blemishes be perceived by him, whose thought is not capacious enough to comprehend all those parts, and compare them with each other, in order to perceive the consistence and uniformity of the whole. Every work of art has also a certain end or purpose, for which it is calculated; and is to be deemed more or less perfect, as it is more or less fitted to attain this end. The object of eloquence is to persuade, of history to instruct, of poetry to please by means of the passions and the imagination. These ends we must carry constantly in our view, when we peruse any performance; and we must be able to judge how far the means employed are adapted to their respective purposes. Besides every kind of composition, even the most poetical, is nothing but a chain of propositions and reasonings; not always, indeed, the justest and most exact, but still plausible and specious, however disguised by the coloring of the imagination. The persons introduced in tragedy and epic poetry, must be represented as reasoning, and thinking, and concluding, and acting, suitably to their character and circumstances; and without judgment, as well as taste and invention, a poet can never hope to succeed in so delicate an undertaking. Not to mention, that the same excellence of faculties which contributes to the improvement of reason, the same clearness of conception, the same exactness of distinction, the same vivacity of apprehension, are essential to the operations of true taste, and are its infallible concomitants. It seldom, or never happens, that a man of sense, who has experience in any art, cannot judge of its beauty; and it is no less rare to meet with a man who has a just taste without a sound understanding.

Thus, though the principles of taste be universal, and, nearly, if not entirely the same in all men; yet few are qualified to give judgment on any work of art, or establish their own sentiment as the standard of beauty. The organs of internal sensation are seldom so perfect as to allow the general principles their full play, and produce a feeling correspondent to those principles. They either labor under some defect, or are vitiated by some disorder; and by that means, excite a sentiment, which may be pronounced erroneous. When the critic has no delicacy, he judges without any distinction, and is only affected by the grosser and more palpable qualities of the object: the finer touches pass unnoticed and disregarded. Where he is not aided by practice, his verdict is attended with confusion and hesitation. Where no comparison has been employed, the most frivolous beauties, such as rather merit the name of defects, are the objects of his admiration. Where he lies under the influence of prejudice, all his natural sentiments are perverted. Where good sense is wanting, he is not qualified to discern the beauties of design and reasoning, which are the highest and most excellent. Under some or other of these imperfections, the generality of men labor; and hence a true judge in the finer arts is observed, even during the most polished ages, to be so rare a character: strong sense, united to delicate sentiment, improved by practice, perfected by comparison, and cleared of all prejudice, can alone entitle critics to this valuable character; and the joint verdict of such, wherever they are to be found, is the true standard of taste and beauty.