auses without necessity. We have
happily attained experiments in the artificial virtues, where the
tendency of qualities to the good of society, is the sole cause of
our approbation, without any suspicion of the concurrence of another
principle. From thence we learn the force of that principle. And where
that principle may take place, and the quality approved of is really
beneficial to society, a true philosopher will never require any other
principle to account for the strongest approbation and esteem.

That many of the natural virtues have this tendency to the good
of society, no one can doubt of. Meekness, beneficence, charity,
generosity, clemency, moderation, equity bear the greatest figure among
the moral qualities, and are commonly denominated the social virtues, to
mark their tendency to the good of society. This goes so far, that some
philosophers have represented all moral distinctions as the effect of
artifice and education, when skilful politicians endeavoured to restrain
the turbulent passions of men, and make them operate to the public
good, by the notions of honour and shame. This system, however, is nor
consistent with experience. For, first, there are other virtues and
vices beside those which have this tendency to the public advantage
and loss. Secondly, had not men a natural sentiment of approbation and
blame, it coued never be excited by politicians; nor would the
words laudable and praise-worthy, blameable and odious be any more
intelligible, than if they were a language perfectly known to us, as we
have already observed. But though this system be erroneous, it may teach
us, that moral distinctions arise, in a great measure, from the tendency
of qualities and characters to the interests of society, and that it is
our concern for that interest, which makes us approve or disapprove
of them. Now we have no such extensive concern for society but from
sympathy; and consequently it is that principle, which takes us so far
out of ourselves, as to give us the same pleasure or uneasiness in the
characters of others, as if they had a tendency to our own advantage or
loss.

The only difference betwixt the natural virtues and justice lies in
this, that the good, which results from the former, arises from every
single act, and is the object of some natural passion: Whereas a single
act of justice, considered in itself, may often be contrary to the
public good; and it is only the concurrence of mankind, in a gen