other men's manifested pleasure and
displeasure. Still, this position is by no means indisputable, and the
author is willing to give up the words 'virtue' and 'vice,' as
applicable to prudence and folly; and to contend merely that our moral
faculty is not indifferent to this class of actions. Fifthly, Virtue is
not wholly resolvable into Benevolence (that is, the general good, or
Utility[19]). This is shown by the fact that our approbation is not in
proportion to the amount of happiness flowing from an action [he means
_immediately_ flowing, which does not decide the question]. We
disapprove of falsehood, injustice, and unprovoked violence, even
although more happiness would result from them than from the contrary.
Moreover, we are not always judges of the whole consequences of acting.
Undoubtedly, however, benevolence is our duty, if there be no moral
principle to oppose it.

The title 'Human Nature,' given to Butler's chief Ethical exposition,
indicates that he does not take an _a priori_ view of the foundations
of Ethics, like Cudworth and Clarke, but makes them repose on the
constitution of the human mind.

In Sermon first, he lays out the different parts of our Emotional and
Active nature, including Benevolence, Self-love, Conscience. The
recognition of these three as distinct, and mutually irresolvable, is
the Psychological basis of his Ethics.[20]

The existence of pure or disinterested Benevolence is proved by such
facts, as Friendship, Compassion, Parental and Filial affections,
Benevolent impulses to mankind generally. But although the object of
benevolence is the public good, and of self-love private good, yet the
two ultimately coincide. [This questionable assertion must trammel any
proof that the author can give of our possessing purely disinterested
impulses.]

In a long note, he impugns the theory of Hobbes that Benevolent
affection and its pleasures are merely a form of the love of Power. He
maintains, and with reason, that the love of power manifests its
consequences quite as much in cruelty as in benevolence.

The second argument, to show that Benevolence is a fact of our
constitution, involves the greatest peculiarity of Butler's Psychology,
although he was not the first to announce it. The scheme of the human
feelings comprehends, in addition to Benevolence and Self-Love, a
number of passions and affections tending to the same ends as these
(some to the good of our fellows, others to our own g