§2. There are, however, current notions of particular virtues, which might be called Self-regarding; but yet with respect to which it is not quite clear whether they are merely particular applications of Prudence, or whether they have independent maxims. Of these Temperance, one of the four cardinal virtues anciently recognised, seems the most prominent. In its ordinary use, Temperance is the habit of controlling the principal appetites (or desires which have an immediate corporeal cause). The habit of moderating and controlling our desires generally is recognised by Common Sense as useful and desirable, but with less distinctness and emphasis.
All are agreed that our appetites need control: but in order to establish a maxim of Temperance, we have to determine within what limits, on what principle, and to what end they ought to be controlled. Now in the case of the appetites for food, drink, sleep, stimulants, etc., no one doubts that bodily health and vigour is the end naturally subserved by their gratification, and that the latter ought to be checked whenever it tends to defeat this end (including in the notion of health the most perfect condition of the mental faculties, so far as this appears to depend upon the general state of the body). And, further, the indulgence of a bodily appetite is manifestly imprudent, if it involves the loss of any greater gratification of whatever kind: and otherwise wrong if it interferes with the performance of duties; though it is perhaps doubtful how far this latter indulgence would commonly be condemned as `intemperance'.
Some, however, deduce from the obvious truth, that the maintenance of bodily health is the chief natural end of the appetites, a more rigid rule of restraint, and one that goes beyond prudence. They say that this end ought to fix not only the negative but the positive limit of indulgence; that the pleasure derived from the gratification of appetite should never be sought per se (even when it does not impair health, or interfere with duty, or with a greater pleasure of a different kind); but only in so far as such gratification is positively conducive to health. When we consider to what a marked divergence from the usual habits of the moral rich this principle would lead, we might be disposed to say that it is clearly at variance with Common Sense: but it often meets with verbal assent.
There is, again, a third and intermediate view which accepts the principle that the gratification of appetite is not to be sought for its own sake, but admits other ends as legitimate besides the mere maintenance of health and strength:---e.g. ``cheerfulness, and the cultivation of the social affections''. Some such principle seems to be more or less consciously held by many persons: hence we find that solitary indulgence in the pleasures of the table is very frequently regarded with something like moral aversion: and that the banquets which are given and enjoyed by moral persons, are vaguely supposed to have for their end not the common indulgence of sensual appetites, but the promotion of conviviality and conversational entertainment. For it is generally believed that the enjoyment in common of a luxurious meal develops social emotions, and also stimulates the faculties of wit and humour and lively colloquy in general; and feasts which are obviously not contrived with a view to such convivial and colloquial gratifications seem to be condemned by refined persons. Still it would be going too far to state, as a maxim supported by Common Sense in respect of sensual pleasures generally, that they are never to be sought except they positively promote those of a higher kind.