om of the Will; the sources of Disinterested conduct.

III.--The BONUM, SUMMUM BONUM, or Happiness.

IV.--The CLASSIFICATION OF DUTIES, and the Moral Code.

V.--Relationship of Ethics to POLITICS.

VI.--Relation to Theology.

CHAPTER II.

THE ETHICAL STANDARD.

1. Ethics, as a department of Practice, is defined by its End.

2. The Ethical End is the welfare of society, realized through rules
of conduct duly enforced.

3. The Rules of Ethics are of two kinds. The first are imposed under
a penalty. These are Laws proper, or Obligatory Morality.

4. The second are supported by Rewards; constituting Optional
Morality, Merit, Virtue, or Nobleness.

5. The Ethical End, or Morality, _as it has been_, is founded partly
in Utility, and partly in Sentiment.

6. The Ethical End is limited, according to the view taken of Moral
Government, or Authority:--Distinction between Security and
Improvement.

7. Morality, in its essential parts, is 'Eternal and Immutable;' in
other parts, it varies with custom.

8. Enquiry as to the kind, of proof that an Ethical Standard is
susceptible of. The ultimate end of action must be referred to
individual judgment.

9. The judgment of Mankind is, with some qualifications, in favour of
Happiness as the supreme end of conduct.

10. The Ethical end that society is tending to, is Happiness, or
Utility.

11. Objections against Utility. I.--Happiness is not the sole aim of
human pursuit.

12. II.--The consequences of actions are beyond calculation.

13. III.--The principle of Utility contains no motives to seek the
happiness of others.

CHAPTER III.

THE MORAL FACULTY.

1. Question whether the Moral Faculty be simple or complex.

2. Arguments in favour of its being simple and intuitive:--First, Our
moral judgments are immediate and instantaneous.

3. Secondly, It is a faculty common to all mankind.

4. Thirdly, It is different from any other mental phenomenon.

5. Replies to these Arguments, and Counter-arguments:---First;
Immediateness of operation is no proof of an innate origin.

6. Secondly, The alleged similarity of men's moral judgments holds
only in a limited degree. Answers given by the advocates of an
Innate sentiment, to the discrepancies.

7. Thirdly, Moral right and wrong is not an indivisible property, but
an extensive Code of regulations.

8. Fourthly, Intui