To begin, with vice and virtue; which are the most obvious causes of these passions; it would be entirely foreign to my present purpose to enter upon the controversy, which of late years has so much excited the curiosity of the publick.  Whether these moral distinctions be founded on natural and original principles, or arise from interest and education.  The examination of this I reserve for the following book; and in the mean time I shall endeavour to show, that my system maintains its ground upon either of these hypotheses; which will be a strong proof of its solidity.

For granting that morality had no foundation in nature, it must still be allowed, that vice and virtue, either from self-interest or the prejudices of education, produce in us a real pain and pleasure; and this we may observe to be strenuously asserted by the defenders of that hypothesis.  Every passion, habit, or turn of character (say they) which has a tendency to our advantage or prejudice, gives a delight or uneasiness; and it is from thence the approbation or disapprobation arises.  We easily gain from the liberality of others, but are always in danger of losing by their avarice:  Courage defends us, but cowardice lays us open to every attack:  Justice is the support of society, but injustice, unless checked would quickly prove its ruin:  Humility exalts; but pride mortifies us.  For these reasons the former qualities are esteemed virtues, and the latter regarded as vices.  Now since it is granted there is a delight or uneasiness still attending merit or demerit of every kind, this is all that is requisite for my purpose.

But I go farther, and observe, that this moral hypothesis and my present system not only agree together, but also that, allowing the former to be just, it is an absolute and invincible proof of the latter.  For if all morality be founded on the pain or pleasure, which arises from the prospect of any loss or advantage, that may result from our own characters, or from those of others, all the effects of morality must-be derived from the same pain or pleasure, and among the rest, the passions of pride and humility.  The very essence of virtue, according to this hypothesis, is to produce pleasure and that of vice to give pain.  The virtue and vice must be part of our character in order to excite pride or humility.  What farther proof can we desire for the double relation of impressions and ideas?

The same unquestionable argument may be derived from the opinion of those, who maintain that morality is something real, essential, and founded on nature.  The most probable hypothesis, which has been advanced to explain the distinction betwixt vice and virtue, and the origin of moral rights and obligations, is, that from a primary constitution of nature certain characters and passions, by the very view and contemplation,