This is a subject of much importance,--and there are two conclusions which arise out of it respecting the cultivation of the benevolent affections. The one relates to the bad effects of fictitious scenes of sorrow, as represented on the stage, or in works of fancy. The evil arising from these appears to be that which has now been referred to;--the emotion is produced without the corresponding action, and the consequence is likely to be a cold and useless sentimentalism, instead of a sound cultivation of the benevolent affections.--The second is,--that, in cultivating the benevolent affections in the young, we should be careful to observe the process so clearly pointed out by the philosophy of the moral feelings. They should be familiarized with actual scenes of suffering, but this ought to be accompanied by deeds of minute and active kindness, so as to produce a full and lively impression of the wants and feelings of the sufferer. On this ground, also, I think we should at first even abstain, in a great measure, from giving young persons the cautions they will afterwards find so requisite, respecting the character of the objects of their benevolence, and the impositions so frequently practised by the poor. Suspicions of this kind might tend to interfere with the important moral process which ought to be our first object,--the necessary cautions will afterwards be learned with little difficulty. The best mode of contending with the evils of pauperism, on the principles of political economy, is a problem on which I presume not to enter. But, on the principles of moral science, a consideration of the utmost importance should never be forgotten,--the great end to be answered by the varieties of human condition in the cultivation of the benevolent affections. Political science passes its proper boundary when it is permitted in any degree to interfere with this high principle;--and, on the other hand, it is not to be denied, that this important purpose is in a great measure frustrated by many of those institutions, which cut off the direct intercourse of the prosperous and the wealthy with those whom providence has committed to them, in this scene of moral discipline, as the objects of their benevolent care.