tions of the country, which institutions have themselves grown
out of local circumstances, the arbitrary authority of some chieftain,
or the caprice of the multitude.

Secondly, That, although, after allowing for these exceptions, it is
admitted that some sorts of actions are more approved than others, the
approbation being general, although not universal, yet this may be
accounted for, without supposing a moral sense, thus:--

Having experienced a particular line of conduct as beneficial to
ourselves, for example, telling the truth, a sentiment of approbation
grows up in consequence, and this sentiment thereupon arises whenever
the action is mentioned, and without our thinking of the consequences
in each instance. The process is illustrated by the love of money,
which is strongest in the old, who least of all think of applying it to
its uses. By such means, the approval of certain actions is commenced;
and being once commenced, the continuance of the feeling is accounted
for by authority, by imitation, and by all the usages of good society.
As soon as an entire society is possessed of an ethical view, the
initiation of the new members is sure and irresistible. The efficacy of
Imitation is shown in cases where there is no authority or express
training employed, as in the likings and dislikings, or tastes and
antipathies, in mere matters of indifference.

So much in reply to the alleged uniformity. Next come the positive
objections to a Moral Instinct.

In the first place, moral rules are not absolutely and universally
true; they bend to circumstances. Veracity, which is a natural duty, if
there be any such, is dispensed with in case of an enemy, a thief, or a
madman. The obligation of promises is released under certain
circumstances.

In the next place, the Instinct must bear with it the _idea_ of the
actions to be approved or disapproved; but we are not born with any
such ideas.

On the whole, either there exist no moral instincts, or they are
undistinguishable from prejudices and habits, and are not to be trusted
in moral reasonings. Aristotle held it as self-evident that barbarians
are meant to be slaves; so do our modern slave-traders. This instance
is one of many to show that the convenience of the parties has much to
do with the rise of a moral sentiment. And every system built upon
instincts is more likely to find excuses for existing opinions and
practices than to reform either.

Again: supposing these