CHAEITY — CHARRON
the truthfulness of the reproduction : this may
be largely negative, for falsity or distortion is a
source of displeasure ; (6) through its satis¬
faction of the interest in variety (as against
monotony) ; (c) often also the demand to be
oneself, and the feeling of interest in one’s
own peculiar personality, are strengthened
and gratified by the recognition of marked
individuality in what is portrayed. For the
history of the characteristic in art theories,
see Art, and Expression.
The discussion of the characteristic has
not always been distinguished from that of
expression. Properly, however, it is only
one phase of expression. It has frequently
been treated as an element outside of beauty ;
‘ Beauty is perfection of form unmodified by
any predominant characteristic ’ (Hare). Yet
it is now generally regarded as one of the
important elements of aesthetic value.
Literature : Bosanquet, Hist, of Aesth.
(1892); Fechner, Yorschule d. Aesth. (1876),
chap, xxiii; Köstlin, Aesth. (1869); von
Hartmann, Aesth., ii (1887). See also under
Expression, and Art. (j.h.t.)
Charity [Lat. caritas] : Ger. Charitas,
Menschenliebe; Fr. charité; Ital. carità.
(1) Benevolent love of others: commonly, in
modern usage, it refers also (2) to the alms¬
giving in which that love is manifested.
It is not possible to distinguish charity in
its first and more general signification from
Benevolence (q.v.) But the place given to
it by Paul (1 Cor. xiii), as the highest
virtue of Christian character, and its con¬
nection in his exposition with Christian faith
and hope, coupled with the absence of any
equivalent conception in the pagan or classical
list of cardinal virtues, led to Augustine’s
re-interpretation of the virtues as depending
on love to God and one’s neighbour, and to the
subsequent classifications of Aquinas and the
mediaeval moralists generally. In these classi¬
fications the triad, faith, hope, and charity,
were distinguished as ‘ théologie virtues ’ from
the four cardinal virtues of classical tradition,
and were held to be implanted in man by the
supernatural grace of God. Of the three,
faith was held by Aquinas to be first in order
of origin, charity to be highest in order of
perfection. Charity is said to be the mother
and root of the other virtues, since it is
through it that they attain the perfection of
virtue {Summa, II. i. Q. 62). A modern
Roman Catholic writer (Father Rickaby)
defines charity as ‘ the love that we bear to
Ourselves and our neighbours in view of our
coming from God and going to God,’ and
says, 4 Charity differs from philanthropy in
looking beyond the present life and above
creatures. A materialist or atheist may
possess philanthropy, but not charity ’ {Mor.
Philos., 238-9).
The love or charity which characterized the
early Christian society was from the first
exhibited in provision for the poor by means
of voluntary offerings. Charity, in this sense,
was distinguished from mere liberality, be¬
cause due to the love of man to man, in virtue
of their common spiritual relationship to God
and Christ. It was accordingly encouraged,
and to a large extent organized, by the
Church. The uncertain benefits of indis¬
criminate almsgiving, and its frequent evil
effects on the recipients, have led to various
systematic attempts at the organization of
charity (partly in connection with the Church,
partly by extra-ecclesiastical organizations)—
these efforts being directed towards com¬
bating the causes of pauperism instead of
merely mitigating its results.
The use of the term charity for favourable
judgment upon the motives and character
of others is connected with Paul’s en¬
comium upon it as ‘ thinking no evil.’ This
usage is as much justified by the original
meaning of the term as the special significa¬
tion of almsgiving.
Literature : Lecky, Hist, of European
Morals, iv; T. Mackay, The State and Charity
(1898). (w.R.s.)
Charm [Lat. carmen, song] : Ger. ( 1 )
Zauber, (2) bezaubern; Fr. (1) charme, (2)
charmer ; Ital. (1) incanto, (2) incantare.
(1) Noun: an object, saying, or formula,
supposed to have peculiar virtue, and hence
looked upon with veneration. Sometimes the
influence is regarded as purely intrinsic to
the object, as in certain verbal formulae, and
at other times it is regarded as more or less
derivative from connection with something
else, usually a person.
(2) Verb : to exercise a peculiar or fas¬
cinating influence.
Usage (1) has been current in discussions
of primitive religion (see Fetich, Amulet,
Idol) and superstition. Usage (2) is largely
employed in descriptions of so-called Fascina¬
tion, Trance, and Hypnosis, and in the
practice of Magic (see these terms and the
literature cited under them). (j.m.b.-g.f.s.)
Charron, Pierre. (1541-1603.) An
eminent French preacher and philosophical
writer, follower of Montaigne, whose expres-
174