ough, like that too, it has little or no
influence on practice. Nothing can be more real, or concern us more,
than our own sentiments of pleasure and uneasiness; and if these be
favourable to virtue, and unfavourable to vice, no more can be requisite
to the regulation of our conduct and behaviour.

I cannot forbear adding to these reasonings an observation, which may,
perhaps, be found of some importance. In every system of morality,
which I have hitherto met with, I have always remarked, that the author
proceeds for some time in the ordinary way of reasoning, and establishes
the being of a God, or makes observations concerning human affairs;
when of a sudden I am surprized to find, that instead of the usual
copulations of propositions, is, and is not, I meet with no proposition
that is not connected with an ought, or an ought not. This change is
imperceptible; but is, however, of the last consequence. For as this
ought, or ought not, expresses some new relation or affirmation, it is
necessary that it should be observed and explained; and at the same time
that a reason should be given, for what seems altogether inconceivable,
how this new relation can be a deduction from others, which are entirely
different from it. But as authors do not commonly use this precaution,
I shall presume to recommend it to the readers; and am persuaded, that
this small attention would subvert all the vulgar systems of morality,
and let us see, that the distinction of vice and virtue is not founded
merely on the relations of objects, nor is perceived by reason.

SECT. II MORAL DISTINCTIONS DERIVed FROM A MORAL SENSE

Thus the course of the argument leads us to conclude, that since vice
and virtue are not discoverable merely by reason, or the comparison
of ideas, it must be by means of some impression or sentiment they
occasion, that we are able to mark the difference betwixt them. Our
decisions concerning moral rectitude and depravity are evidently
perceptions; and as all perceptions are either impressions or ideas, the
exclusion of the one is a convincing argument for the other. Morality,
therefore, is more properly felt than judged of; though this feeling or
sentiment is commonly so soft and gentle, that we are apt to confound
it with an idea, according to our common custom of taking all things for
the same, which have any near resemblance to each other.

The next question is, Of what nature are these impressions, and after
what