interest, that is necessary to render men
virtuous, or even innocent, in accordance with his principle that there
is implanted in us a very high standard of necessary goodness,
requiring us to do a public benefit, when clear, however burdensome or
hurtful the act may be to ourselves; in the second place, the
proportion that should be kept between the narrower and the more
extensive generous affections, where he does not forget to allow that,
in general, a great part of human virtue must necessarily lie within
the narrow range. Then he gives a number of special rules for
appreciating conduct, advising, _for the very sake of the good to
others that will result therefrom_, that men should foster their
benevolence by the thought of the advantage accruing to themselves here
and hereafter from their virtuous actions; and closes with the
consideration of the cases wherein actions can be imputed to other than
the agents.

In Chapter III., he enters into the general notion of Rights and Laws,
and their divisions. From _right_ use of such affection or actions as
are approved by the moral faculty from their relation to the general
good, or the good of particular persons consistently with the general
good, he distinguishes the _right_ of a man to do, possess, demand,
&c., which exists when his doing, possessing, &c. tend to the good of
society, or to his own, consistent with the rights of others and the
general good, and when obstructing him would have the contrary
tendency. He proceeds to argue, on utilitarian principles, that the
rights that seem to attend every natural desire are perfectly valid
when not against the public interest, but never valid when they are
against it.

Chapter IV. contains a discussion upon the state of Nature, maintaining
that it is not a state of anarchy or war, but full of rights and
obligations. He points out that independent states in their relation to
one another are subject to no common authority, and so are in a state
of nature. Rights belong (1) to individuals, (2) to societies, (3) to
mankind at large. They are also natural, or adventitious, and again
perfect or imperfect.

Chapter V. Natural rights are antecedent to society, such as the right
to life, to liberty, to private judgment, to marriage, &c. They are of
two kinds--perfect and imperfect.

Chapter VI. Adventitious rights are divided into Real and Personal (a
distinction chiefly of legal value.) He also examines into the nature
and f