he _Sentiment_, which is the general echo of
all the elements of the phenomenon. Its end is to make the mind
sensible of the bond between virtue and happiness; it is the direct and
vivid application of the law of merit. Again, he touches the states of
moral satisfaction and remorse, speaks of our sympathy with the moral
goodness of others and our benevolent feeling that arises towards
them--emotions all, but covering up judgments; and this is the end of
his detailed analysis of the actual facts of the case. But he still
goes on to sum up in exact expressions the foregoing results, and he
claims especially to have overlooked neither the part played by Reason,
nor the function of Sentiment. The rational character of the idea of
good gives morality its firm foundation; the lively sentiment helps to
lighten the often heavy burden of duty, and stirs up to the most heroic
deeds. Self-interest too is not denied its place. In this connexion,
led again to allude to the happiness appointed to virtue here or at
least hereafter, he allows that God may be regarded as the fountain of
morality, but only in the sense that his will is the expression of his
eternal wisdom and justice. Religion crowns morality, but morality is
based upon itself. The rest of the lecture is in praise of Eclecticism,
and advocates consideration of all the facts involved in morality, as
against exclusive theories founded upon only some of the facts.

Lectures 21st and 22nd, compressed into one (Ed. 1846) contain the
application of the foregoing principles, and the answer to the
question, what our duties are. Duty being absolute, truth becomes
obligatory, and absolute truth being known by the reason only, to obey
the law of duty is to obey reason. But what actions are conformable to
reason? The characteristic of reason he takes to be Universality, and
this will appear in the motives of actions, since it is these that
confer on actions their morality. Accordingly, the sign whereby to
discover whether an action is duty, is, if its motive when generalized
appear to the reason to be a maxim of universal legislation for all
free and intelligent beings. This, the norm set up by Kant, as
certainly discovers what is and is not duty, as the syllogism detects
the error and truth of an argument.

To obey reason is, then, the first duty, at the root of all others, and
itself resting directly upon the relation between liberty and reason;
in a sense, to remain reasonable i