irtue and Hatred of Vice, are not equally appropriate. Virtue and
Morality are other synonyms.

In the work entitled, 'A Fragment on Mackintosh,' there are afforded
farther illustrations of the author's derivation of the Moral
Sentiment, together with an exposition and defence of Utility as the
standard, in which his views are substantially at one with Bentham. Two
or three references will be sufficient.

In the statement of the questions in dispute in Morals, he objects to
the words 'test' and 'criterion,' as expressing the standard. He
considers it a mistake to designate as a 'test' what is the thing
itself; the test of Morality is Morality. Properly, the thing testing
is one thing; the thing tested another thing. The same objection would
apply to the use of the word Standard; so that the only form of the
first question of Ethics would be, What _is_ morality? What does it
consist in? [The remark is just, but somewhat hypercritical. The
illustration from Chemical testing is not true in fact; the test of
gold is some essential attribute of gold, as its weight. And when we
wish to determine as to a certain act, whether it is a moral act, we
compare it with what we deem the essential quality of moral
acts--Utility, our Moral Instinct, &c.--and the operation is not
improperly called testing the act. Since, therefore, whatever we agree
upon as the essence of morality, must be practically used by us as a
test, criterion, or standard, there cannot be much harm in calling this
essential quality the standard, although the designation is to a
certain extent figurative.]

The author has some additional remarks on the derivation of our
Disinterested feelings: he reiterates the position expressed in the
'Analysis,' that although we have feelings directly tending to the good
of others, they are nevertheless the growth of feelings that are rooted
in self. That feelings should be detached from their original root is a
well known phenomenon of the mind.

His illustrations of Utility are a valuable contribution to the defence
of that doctrine. He replies to most of the common objections.
Mackintosh had urged that the reference to Utility would be made a
dangerous pretext for allowing exceptions to common rules. Mill
expounds at length (p. 246) the formation of moral rules, and retorts
that there are rules expressly formed to make exceptions to other
rules, as justice before generosity, charity begins at home, &c.

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