DETAILED SUMMARY AND MAIN POINTS OF THE ESSAY "GOOD NATURE" BY JOSEPH

ADDISON.

SHORT SUMMARY:

In the essay, Addison describes good nature as a quality that brings happiness not only to
others but also to oneself. He argues that being kind and benevolent towards others can help us
to form strong relationships and build a supportive social network.

Addison suggests that good nature is a quality that can be cultivated and developed through
practice. He advises his readers to be mindful of their actions and words, and to strive to be kind
and considerate towards others at all times.

Throughout the essay, Addison contrasts good nature with ill-natured behavior, which he sees
as a negative and destructive force in society. He warns that those who engage in ill-natured
behavior risk alienating others and causing harm to themselves and those around them.

Ultimately, "Good Nature" is a call to action for readers to embrace kindness and empathy as
guiding principles in their daily lives. Addison's message is simple but powerful: by cultivating
good nature, we can create a happier, more harmonious world for ourselves and others.

MAIN POINTS:
1.Man is subject to innumerable pains and sorrows by the very condition of humanity, and yet,
as if Nature had not sown evils enough in life, we are continually adding grief to grief, and
aggravating the common calamity by our cruel treatment of one another.
2.Half the misery of human life might be extinguished, would men alleviate the general curse
they lie under, by mutual offices of compassion, benevolence, and humanity.
3.Good-nature is more agreeable in conversation than wit, and gives a certain air to the
countenance which is more amiable than beauty. It shows virtue in the fairest light, takes off in
some measure from the deformity of vice, and makes even folly and impertinence supportable.
4.There is no society or conversation to be kept up in the world without good nature, or
something which must bear its appearance, and supply its place. For this reason, mankind has
been forced to invent a kind of artificial humanity.
5.Good-nature is generally born with us: health, prosperity, and kind treatment from the world,
are great cherishers of it where they find it; but nothing is capable of forcing it up, where it does
not grow by itself. It is one of the blessings of a happy constitution, which education may
improve, but not produce.
6.Xenophon, in the life of his imaginary prince whom he describes as a pattern for real ones, is
always celebrating the philanthropy and good nature of his hero. On his death-bed, he
describes him as being pleased, that while his soul returned to Him who made it, his body
should incorporate with the great mother of all things, and by that means become beneficial to
mankind.For which reason, he gives his sons a positive order not to enshrine it in gold or silver,
but to lay it in the earth as soon as the life was gone out of it.
7.In that celebrated passage of Sallust, where Cæsar and Cato are placed in such beautiful but
opposite lights, Cæsar’s character is chiefly made up of good nature, as it showed itself in all its
forms towards his friends or his enemies, his servants or dependents, the guilty or the
distressed. As for Cato’s character, it is rather awful than amiable.
8.ill-nature among ordinary observers passes for wit.
9.In order, therefore, to try our good-nature, whether it arises from the body or the mind,
whether it be founded in the animal or rational part of our nature; in a word, whether it be such
as is entitled to any other reward besides that secret satisfaction and contentment of mind which
is essential to it, and the kind reception it procures us in the world, we must examine it by the
following rules:
First, whether it acts with steadiness and uniformity in sickness and in health, in prosperity and
in adversity.
The next way of a man’s bringing his good-nature to the test is to consider whether it operates
according to the rules of reason and duty: for if, notwithstanding its general benevolence to
mankind, it makes no distinction between its objects.
The third trial of good-nature will be the examining ourselves whether or no we are able to exert
it to our own disadvantage, and employ it on proper objects, notwithstanding any little pain,
want, or inconvenience, which may arise to ourselves from it: in a word, whether we are willing
to risk any part of our fortune, our reputation, our health or ease, for the benefit of mankind.
10.This may possibly be explained better by an example than by a rule.
Eugenius is a man of a universal good nature, and generous beyond the extent of his fortune;
but withal so prudent in the economy of his affairs, that what goes out in charity is made up by
good management. Eugenius has what the world calls two hundred pounds a year; but never
values himself above nine-score, as not thinking he has a right to the tenth part, which he
always appropriates to charitable uses. To this sum he frequently makes other voluntary
additions, insomuch, that in a good year—for such he accounts those in which he has been able
to make greater bounties than ordinary—he has given above twice that sum to the sickly and
indigent. Eugenius prescribes to himself many particular days of fasting and abstinence, in
order to increase his private bank of charity, and sets aside what would be the current expenses
of those times for the use of the poor. He often goes afoot where his business calls him, and at
the end of his walk has given a shilling, which in his ordinary methods of expense would have
gone for coach-hire, to the first necessitous person that has fallen in his way.
11.Sir Thomas Brown, in the last part of his “Religio Medici,” in which he describes his charity in
several heroic instances, and with a noble heat of sentiments, mentions that verse in the
Proverbs of Solomon: “He that giveth to the poor lendeth to the Lord.”

EXPLANATION:
The first passage by Joseph Addison means that as humans, we already face many difficulties
and problems in life, but we make things worse for ourselves by being unkind, mean, and unfair
to each other. We add to the suffering of others and make it harder for them to bear their own
problems. This happens even when we are all facing the same difficult circumstances in life.
Instead of working together and supporting each other, we fight and mistreat one another, which
only makes things worse. People could greatly reduce the amount of suffering in the world if
they showed more kindness, generosity, and empathy towards each other. Therefore, we should
make a conscious effort to encourage this positive attitude in ourselves and in others. Addison
calls this attitude "good nature" and believes that it is a very important quality for us to have. In
the essay, he explains why good nature is so valuable and how we can cultivate it in ourselves.

Having a good-natured personality is more pleasant in conversation than being clever, and it
makes a person more likeable than just being beautiful. Good nature shows the goodness of a
person's character, makes bad behavior less unpleasant, and makes foolishness and
impoliteness easier to tolerate. It is important for people to have good nature in order to
maintain social relationships, but some people may not have it naturally. In these cases, people
may have to fake it by being polite and kind in order to fit in with others. However, if someone
pretends to have good nature without actually having it, they will be seen as dishonest and
unlikable when they are discovered.
Having good-natured personality is something that people are usually born with. However, being
healthy, successful, and being treated kindly by others can help to nurture and strengthen this
quality. On the other hand, nothing can force someone to be good-natured if they do not
naturally possess this trait. Good-nature is a gift that some people are born with, and education
can help to enhance it, but cannot create it from scratch. It is something that we should
appreciate when we find it in others and try to cultivate in ourselves.

The writer Xenophon wrote about a made-up prince who was very kind and generous to others.
He showed this kindness from when he was a child until he died. He even wanted his body to
be buried in the ground to help make the earth better for people. Xenophon thinks that the
prince's kindness is really special, and shows that the writer cares a lot about people and wants
everyone to be nice to each other.

The writer Sallust talked about two famous people, Caesar and Cato. Caesar was very kind and
showed his good nature to everyone, even his enemies. Cato, on the other hand, was more
serious and focused on justice. The writer thinks that mercy is important for people because we
all make mistakes and need to forgive each other. However, in situations where people have
done really bad things, like in a court of law, mercy can sometimes hurt others who were hurt by
the bad person. So it's important to be fair and just in those situations, even if it means not being
too forgiving. But in our everyday lives, it's good to show kindness and forgive each other when
we make mistakes.

People often say that kind and good-natured people are not very witty or funny. However, I
believe this is not true. In fact, some of the funniest people I have met are also very kind and
compassionate.

One reason why people might think that kind people aren't funny is because sometimes mean
or hurtful comments can make people laugh. Even if the comment isn't actually funny, people
might laugh because it satisfies their desire to feel superior or to see someone else being put
down. This can make people who don't use mean humor seem less funny.

Another reason why kind people might not seem as funny is because they might be more
sensitive to other people's feelings. They might not want to make fun of someone's weaknesses
or misfortunes, even if it could be seen as funny. In contrast, mean-spirited people might have
an easier time making jokes at other people's expense, which can make them seem
funnier.However, I believe that true wit and humor come from a place of kindness and empathy.
Someone who can make people laugh without hurting anyone else is truly talented. So, just
because someone is kind doesn't mean they aren't funny or witty.

The writer is talking about a quality called "good-nature" and how it can come from a person's
natural disposition (like their genetics or physical makeup), which can make them easygoing
and likable. However, this alone does not necessarily make them a morally good person. To
determine if someone's good-nature is a moral virtue (meaning a good quality that deserves
praise and recognition), we must look at whether it is based on their rational thoughts and
actions, not just their physical makeup. The writer suggests some ways to examine whether
someone's good-nature is truly a moral virtue.

The author is talking about good-nature and how to determine if it is a moral virtue or just a
natural trait. They suggest that good-nature should be tested in three ways.

First, by seeing if it remains constant even in difficult times such as sickness or adversity. If it
only appears when someone is in a good mood or feeling better, it is not true good-nature.

Second, by seeing if it is based on reason and duty. Good-nature should not treat everyone the
same, but instead distinguish between those who deserve help and those who do not.

Finally, good-nature should be tested by whether or not a person is willing to put themselves at
risk or sacrifice their own comfort for the benefit of others. Charity is used as an example of this
type of good-nature.

The writer suggests that if someone has enough money to cover their own basic needs and
some extra, they should set aside some of that extra money to help people who are poor. This is
a way to show respect to God and to help people who are like God's representatives on Earth,
as described in a religious text. However, the writer also advises to be careful and not harm
one's own family or friends while helping others.

Eugenius is a kind and generous man who helps people who are sick or poor. Even though he
doesn't have a lot of money, he sets aside some of it for charity. Sometimes he even gives more
than he planned to give. He also saves money by walking instead of taking a taxi and gives the
money he saves to people in need. He even gives up going to a show or concert sometimes to
give the money he would have spent to someone who needs it more. Eugenius is able to be
generous without hurting himself financially and enjoys using his money to help others.
Even people who are not very wealthy can still be charitable without hurting themselves or their
families. It suggests that one way to do this is to sacrifice something that we usually spend
money on, like going out to eat or going to a movie, and instead use that money to help the
poor. This is a good way to be charitable because it allows us to share in the struggles of the
poor and help them while not hurting ourselves.

Sir Thomas Brown wrote about his own acts of charity and how giving to the poor is like lending
to the Lord, which means it is a good thing to do. He says that one sentence is more powerful
than many sermons. Similarly, in the New Testament, Jesus teaches that helping the needy is
like helping Him and will be rewarded. The author also mentions an epitaph of a charitable man
that says, "What I spent is lost, what I had is left to others, and what I gave away remains with
me," which means that giving to others is valuable and stays with us forever.

The writer is talking about a passage from the Book of Job in the Bible that describes how Job
used to behave when he was wealthy and successful. Job says that he used to feel very close
to God and was surrounded by his family. He had plenty of food and luxuries, and he shared
what he had with others. The writer thinks that this passage shows how Job was a kind and
generous person, and that it is an excellent example of how we should treat others. He
describes how he helped the poor, the fatherless, the blind, the lame, and the widows, and was
always ready to help those who were in trouble. He talks about how he treated his servants
fairly and did not rejoice at the misfortune of his enemies. He says that he opened his doors to
travelers and did not cheat anyone in business. If he did anything wrong, he was willing to face
the consequences.