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uncontrolled authority, in all generous minds, and is often the grand
object of all their designs and undertakings. By our continual and
earnest pursuit of a character, a name, a reputation in the world, we
bring our own deportment and conduct frequently in review, and consider
how they appear in the eyes of those who approach and regard us. This
constant habit of surveying ourselves, as it were, in reflection,
keeps alive all the sentiments of right and wrong, and begets, in noble
natures, a certain reverence for themselves as well as others, which
is the surest guardian of every virtue. The animal conveniencies and
pleasures sink gradually in their value; while every inward beauty and
moral grace is studiously acquired, and the mind is accomplished in
every perfection, which can adorn or embellish a rational creature.

Here is the most perfect morality with which we are acquainted: here is
displayed the force of many sympathies. Our moral sentiment is itself
a feeling chiefly of that nature, and our regard to a character with
others seems to arise only from a care of preserving a character with
ourselves; and in order to attain this end, we find it necessary to prop
our tottering judgement on the correspondent approbation of mankind.

But, that we may accommodate matters, and remove if possible every
difficulty, let us allow all these reasonings to be false. Let us allow
that, when we resolve the pleasure, which arises from views of utility,
into the sentiments of humanity and sympathy, we have embraced a wrong
hypothesis. Let us confess it necessary to find some other explication
of that applause, which is paid to objects, whether inanimate, animate,
or rational, if they have a tendency to promote the welfare and
advantage of mankind. However difficult it be to conceive that an object
is approved of on account of its tendency to a certain end, while the
end itself is totally indifferent: let us swallow this absurdity,
and consider what are the consequences. The preceding delineation
or definition of Personal Merit must still retain its evidence and
authority: it must still be allowed that every quality of the mind,
which is USEFUL or AGREEABLE to the PERSON HIMSELF or to OTHERS,
communicates a pleasure to the spectator, engages his esteem, and is
admitted under the honourable denomination of virtue or merit. Are not
justice, fidelity, honour, veracity, allegiance, chastity, esteemed
solely on account of their tend