rown gives an exposition of Practical Ethics under the usual heads:
Duties to Others, to God, to Ourselves. Duties to others he classifies
thus:--I.--_Negative_, or abstinence from injuring others in Person,
Property, Affections, Character or Reputation, Knowledge (veracity),
Virtue, and Tranquillity; II. _Positive_, or Benevolence; and
III.--Duties growing out of our _peculiar ties_--Affinity, Friendship,
Good offices received, Contract, and Citizenship.

To sum up

I.--As regards the Standard, Brown contends for an Innate Sentiment.

II.--The Faculty being thus determined, along with the Standard, we
have only to resume his views as to Disinterested action. For a full
account of these, we have to go beyond the strictly Ethical lectures,
to his analysis of the Emotions. Speaking of love, he says that it
includes a desire of doing good to the person loved; that it is
necessarily pleasurable because there must be some quality in the
object that gives pleasure; but it is not the mere pleasure of loving
that makes us love. The qualities are delightful to love, and yet
impossible not to love. He is more explicit when he comes to the
consideration of Pity, recognizing the existence of sympathy, not only
without liking for the object, but with positive dislike. In another
place, he remarks that we desire the happiness of our fellows simply as
human beings. He is opposed to the theory that would trace our
disinterested affections to a selfish origin. He makes some attempt to
refer to the laws of Association, the taking in of other men's
emotions, but thinks that there is a reflex process besides.

Although recognizing in a vague way the existence of genuine
disinterested impulses, he dilates eloquently, and often, on the
deliciousness of benevolence, and of all virtuous feelings and conduct.

WILLIAM PALEY. [1743-1805].

The First Book of Paley's 'Moral and Political Philosophy' is entitled
'PRELIMINARY CONSIDERATIONS' it is in fact an unmethodical account of
various fundamental points of the subject. He begins by defining Moral
Philosophy as '_that science which teaches men their duty, and the
reasons of it_. The ordinary rules are defective and may mislead,
unless aided by a scientific investigation. These ordinary rules are
the Law of Honour, the Law of the Land, and the Scriptures.

He commences with the Law of Honour, which he views in its narrow
sense, as applied to people of rank and fashion. This is of course a