their intended effects; and, secondly, to increase the feelings of
merit and of demerit beyond what is due to the motives, when the
actions chance to be followed by extraordinary pleasure or pain.
Success enhances our estimate of all great enterprises; failure takes
off the edge of our resentment of great crimes.

The author thinks (Chapter III.) that final causes can be assigned for
this irregularity of Sentiments. In the first place, it would be highly
dangerous to seek out and to resent mere bad intentions. In the next
place, it is desirable that beneficent wishes should be put to the
proof by results. And, lastly, as regards the tendency to resent evil,
although unintended, it is good to a certain extent that men should be
taught intense circumspection on the point of infringing one another's
happiness.

PART III. is entitled OF THE FOUNDATION OF OUR JUDGMENTS CONCERNING OUR
OWN SENTIMENTS AND CONDUCT, AND OF THE SENSE OF DUTY.

Chapter I. is 'Of the Principle of Self-approbation and of
Self-disapprobation.' Having previously assigned the origin of our
judgments respecting others, the author now proceeds to trace out our
judgments respecting ourselves. The explanation is still the same. We
approve or disapprove of our own conduct, according as we feel that the
impartial spectator would approve or disapprove of it.

To a solitary human being, moral judgments would never exist. A man
would no more think of the merit and demerit of his sentiments than of
the beauty or deformity of his own face. Such criticism is exercised
first upon other beings; but the critic cannot help seeing that he in
his turn is criticised, and he is thereby led to apply the common
standard to his own actions; to divide himself as it were into two
persons--the examiner or judge, and person examined into, or judged of.
He knows what conduct of his will be approved of by others, and what
condemned, according to the standard he himself employs upon others;
his concurrence in this approbation or disapprobation is
self-approbation or self-disapprobation. The happy consciousness of
virtue is the consciousness of the favourable regards of other men.

Chapter II. is 'Of the love of Praise, and of Praise-worthiness; the
dread of Blame, and of Blame-worthiness;' a long and important chapter.
The author endeavours to trace, according to his principle of sympathy,
the desire of Praise-worthiness, as well as of Praise. We approve
certain conduct in ot