t although every virtuous _act_ may not lead to the greater
happiness of the agent, yet the _disposition_ to virtuous acts, in its
intrinsic pleasures, far outweighs all the pains of self-sacrifice that
it can ever occasion. 'The whole sagacity and ingenuity of the world
may be fairly challenged to point out a case in which virtuous
dispositions, habits, and feelings are not conducive in the highest
degree to the happiness of the individual; or to maintain that he is
not the happiest, whose moral sentiments and affections are such as to
prevent the possibility of any unlawful advantage being presented to
his mind.'

Section VI. is entitled 'Foundations of a more Just Theory of Ethics,'
and embraces a review of all the Ethical writers, from Butler
downwards. The most palpable defect in Butler's scheme, is that it
affords no answer to the question, 'What is the distinguishing quality
of right actions?' in other words, What is the Standard? There is a
vicious circle in answering that they are commanded by Conscience, for
Conscience itself can be no otherwise defined than as the faculty that
approves and commands right actions. Still, he gives warm commendation
to Butler generally; in connexion with him he takes occasion to give
some farther hints as to his own opinions. Two positions are here
advanced: 1st, The moral sentiments, in their mature state, are a class
of feelings with no other objects than _the dispositions to voluntary
actions_, and _the actions flowing from these dispositions_. We approve
some dispositions and actions, and disapprove others; we desire to
cultivate them, and we aim at them for _something in themselves_. This
position receives light from the doctrine above quoted as to the
supreme happiness of virtuous dispositions. His second position is that
Conscience _is an acquired principle_; which he repeats and unfolds in
subsequent places.

He finds fault with Hume for ascribing Virtue to qualities of the
Understanding, and considers that this is to confound admiration with
moral approbation. Hume's general Ethical doctrine, that Utility is a
uniform ground of moral distinction, he says can never be impugned
until some example be produced of a virtue generally pernicious, or a
vice generally beneficial. But as to the theory of moral approbation,
or the nature of the Faculty, he considers that Hume's doctrine of
Benevolence (or, still better, Sympathy) does not account for our
approbation of temperanc