system involves his most
characteristic features.

1. He is unmistakeable in repudiating Innate Moral Distinctions, and on
this point, and on this only, is he thoroughly at one with the
Utilitarians of the present day.

2. On the Theory of Will he has no remarks. He has an utter distaste
for anything metaphysical.

3. He does not discuss Disinterested Sentiment; by implication, he
denies it. 'Without the expectation of a future existence,' he says,
'all reasoning upon moral questions is vain.' He cannot, of course,
leave out all reference to generosity. Under 'Pecuniary Bounty' he
makes this remark--'They who rank pity amongst the original impulses of
our nature, rightly contend, that when this principle prompts us to the
relief of human misery, it indicates the Divine intention and our duty.
Whether it be an instinct or a habit (?), it is, in fact, a property of
our nature, which God appointed, &c.' This is his first argument for
charity; the second is derived from the original title of mankind,
granted by the Deity, to hold the earth in common; and the third is the
strong injunctions of Scripture on this head. He cannot, it seems,
trust human nature with a single charitable act apart from the
intervention of the Deity.

III.--He has an explicit scheme of Happiness.

IV.--The Substance of his Moral Code is distinguished from, the current
opinions chiefly by his well-known views on Subscription to Articles.
He cannot conceive how, looking to the incurable diversity of human
opinion on all matters short of demonstration, the legislature could
expect the perpetual consent of a body of ten thousand men, not to one
controverted proposition, but to many hundreds.

His inducements to the performance of duty are, as we should expect, a
mixed reference to Public Utility and to Scripture.

In the Indeterminate Duties, where men are urged by moral
considerations, to the exclusion of legal compulsion, he sometimes
appeals directly to our generous sympathies, as well as to
self-interest, but usually ends with the Scripture authority.

V.--The relation of Ethics to Politics is not a prominent feature in
Paley. He makes moral rules repose finally, not upon human, but upon
Divine Law. Hence (VI.) the connexion of his system with Theology is
fundamental.

JEREMY BENTHAM. [1748-1832.]

The Ethical System of Jeremy Bentham is given in his work, entitled 'An
Introduction to the Principles of Morals and Legislation,' first
p