ght and wrong signify nothing more than sweet or sour,
pleasant or painful, being only effects upon the mind of the spectator
produced by the contemplation of certain conduct,--and this, as we have
already seen, resolves itself into the impression of its usefulness. An
obvious objection to the system of utility was, that it might be applied
to the effects of inanimate matter as correctly as to the deeds of a
voluntary agent. A printing-press or a steam-engine might be as
meritorious as a man of extensive virtue. To obviate this, Mr. Hume was
driven to a distinction, which in fact amounted to giving up the
doctrine, namely, that the sense of utility must be combined with a
feeling of approbation. This leads us back to the previous question, on
what this feeling of approbation is founded, and at once recognises a
principle, distinct from the mere perception of utility. Virtuous
conduct may indeed always contribute to general utility, or general
happiness, but this is an effect only, not the cause or the principle
which constitutes it virtuous. This important distinction has been well
stated by Professor Mills of Oxford. He defines morality to be,--"an
obedience to the law and constitution of man's nature, assigned him by
the Deity in conformity to his own essential and unchangeable
attributes, the effect of which is the general happiness of his
creatures."[2]--We may safely assert, that whatever is right is also
expedient for man; but the converse by no means follows,--that what is
expedient, that is what mankind think would be expedient, comes to be
right.

[Footnote 2: Lecture on the Theory of Moral Obligation. Oxford, 1830.]

We now come to the _Selfish System_ of morals, according to which the
fundamental principle of the conduct of mankind is a desire to promote
their own gratification or interest. This theory has appeared in
various forms, from a very early period in the history of Ethical
science; but the most remarkable promoter of it in more modern times was
Mr. Hobbes. According to him, man is influenced entirely by what seems
calculated, more immediately, or more remotely, to promote his own
interest; whatever does so, he considers as right,--the opposite as
wrong. He is driven to society by necessity, and then, whatever promotes
the general good, he considers as ultimately calculated to promote his
own. This system is founded upon a fallacy, similar to that referred to
under the former head. Virtuous conduct