tice; defined as the disposition that leads a man,
where his own interests or passions are concerned, to act according to
the judgment he would form of another man's duty in his situation. He
introduces a criticism on Adam Smith, and re-asserts the doctrine of an
innate faculty, explained as the _power of forming_ moral ideas, and
not as the innate possession of ideas. For the most part, his
exposition is didactic and desultory, with occasional discussions of a
critical and scientific nature; as, for example, some remarks on Hume's
theory that Justice is an artificial virtue, an account of the basis of
Jurisprudence, and a few observations on the Right of Property.

In Chapter III., on Veracity, he contends that considerations of
utility do not account for the whole force of our approbation of this
virtue. [So might any one say that considerations of what money can
purchase do not account for the whole strength of avarice].

In Chapter IV. he deals with Duties to ourselves, and occupies the
chapter with a dissertation on Happiness. He first gives an account of
the theories of the Stoics and the Epicureans, which connect themselves
most closely with the problem of Happiness; and next advances some
observations of his own on the subject.

His first remark is on the influence of the Temper, by which he means
the Resentful or Irascible passion, on Happiness. As against a
censorious disposition, he sets up the pleasure of the benevolent
sentiments; he enjoins candour with respect to the motives of others,
and a devoted attachment to truth and virtue for their intrinsic
excellence; and warns us, that the causes that alienate our affections
from our fellow-creatures, suggest gloomy and Hamlet-like conceptions
of the order of the universe.

He next adverts to the influence of the Imagination on Happiness. On
this, he has in view the addition made to our enjoyments or our
sufferings by the respective predominance of hope or of fear in the
mind. Allowing for constitutional bias, he recognizes, as the two great
sources of a desponding imagination, Superstition and Scepticism, whose
evils he descants upon at length. He also dwells on the influence of
casual associations on happiness, and commends this subject to the care
of educators; giving, as an example, the tendency of associations with
Greece and Rome to add to the courage of the classically educated
soldier.

His third position is the Influence of our Opinions on Happine