ly
laudable. Twist and turn this matter as much as you will, you can never
rest the morality on relation; but must have recourse to the decisions
of sentiment.

When it is affirmed that two and three are equal to the half of ten,
this relation of equality I understand perfectly. I conceive, that if
ten be divided into two parts, of which one has as many units as the
other; and if any of these parts be compared to two added to three, it
will contain as many units as that compound number. But when you draw
thence a comparison to moral relations, I own that I am altogether at a
loss to understand you. A moral action, a crime, such as ingratitude, is
a complicated object. Does the morality consist in the relation of its
parts to each other? How? After what manner? Specify the relation: be
more particular and explicit in your propositions, and you will easily
see their falsehood.

No, say you, the morality consists in the relation of actions to the
rule of right; and they are denominated good or ill, according as they
agree or disagree with it. What then is this rule of right? In what does
it consist? How is it determined? By reason, you say, which examines the
moral relations of actions. So that moral relations are determined
by the comparison of action to a rule. And that rule is determined by
considering the moral relations of objects. Is not this fine reasoning?

All this is metaphysics, you cry. That is enough; there needs nothing
more to give a strong presumption of falsehood. Yes, reply I, here
are metaphysics surely; but they are all on your side, who advance an
abstruse hypothesis, which can never be made intelligible, nor quadrate
with any particular instance or illustration. The hypothesis which we
embrace is plain. It maintains that morality is determined by sentiment.
It defines virtue to be WHATEVER MENTAL ACTION OR QUALITY GIVES TO A
SPECTATOR THE PLEASING SENTIMENT OF APPROBATION; and vice the contrary.
We then proceed to examine a plain matter of fact, to wit, what actions
have this influence. We consider all the circumstances in which these
actions agree, and thence endeavour to extract some general observations
with regard to these sentiments. If you call this metaphysics, and find
anything abstruse here, you need only conclude that your turn of mind is
not suited to the moral sciences.

II. When a man, at any time, deliberates concerning his own conduct (as,
whether he had better, in a particular emer