HKB
Mr Godwin's conjecture concerning the future extinction of the passion between the sexes--Little apparent grounds for such a conjecture--Passion of love not inconsistent either with reason or virtue.
We have supported Mr Godwin's system of society once completely established. But it is supposing an impossibility. The same causes in nature which would destroy it so rapidly, were it once established, would prevent the possibility of its establishment. And upon what grounds we can presume a change in these natural causes, I am utterly at a loss to conjecture. No move towards the extinction of the passion between the sexes has taken place in the five or six thousand years that the world has existed. Men in the decline of life have in all ages declaimed against a passion which they have ceased to feel, but with as little reason as success. Those who from coldness of constitutional temperament have never felt what love is, will surely be allowed to be very incompetent judges with regard to the power of this passion to contribute to the sum of pleasurable sensations in life. Those who have spent their youth in criminal excesses and have prepared for themselves, as the comforts of their age, corporeal debility and mental remorse may well inveigh against such pleasures as vain and futile, and unproductive of lasting satisfaction. But the pleasures of pure love will bear the contemplation of the most improved reason, and the most exalted virtue. Perhaps there is scarcely a man who has once experienced the genuine delight of virtuous love, however great his intellectual pleasure may have been, that does not look back to the period as the sunny spot in his whole life, where his imagination loves to bask, which he recollects and contemplates with the fondest regrets, and which he would most wish to live over again. The superiority of intellectual to sensual pleasures consists rather in their filling up more time, in their having a larger range, and in their being less liable to satiety, than in their being more real and essential.
Intemperance in every enjoyment defeats its own purpose. A walk in the finest day through the most beautiful country, if pursued too far, ends in pain and fatigue. The most wholesome and invigorating food, eaten with an unrestrained appetite, produces weakness instead of strength. Even intellectual pleasures, though certainly less liable than others to satiety, pursued with too little intermission, debilitate the body, and impair the vigour of the mind. To argue against the reality of these pleasures from their abuse seems to be hardly just. Morality, according to Mr Godwin, is a calculation of consequences, or, as Archdeacon Paley very justly expresses it, the will of God, as collected from general expediency. According to either of these definitions, a sensual pleasure not attended with the probability of unhappy consequences does not offend against the laws of morality, and if it be pursued with such a degree of temperance as to leave the most ample room for intellectual attainments, it must undoubtedly add to the sum of pleasurable sensations in life. Virtuous love, exalted by friendship, seems to be that sort of mixture of sensual and intellectual enjoyment particularly suited to the nature of man, and most powerfully calculated to awaken the sympathies of the soul, and produce the most exquisite gratifications.