intosh advocates
a distinct Ethical theory. His views and arguments occur partly in the
course of his criticism of the other moralists, and partly in his
concluding General Remarks (Section VII.).

In Section I., entitled PRELIMINARY OBSERVATIONS, he remarks on the
universality of the distinction between Right and Wrong. On no subject
do men, in all ages, coincide on so many points as on the general rules
of conduct, and the estimable qualities of character. Even the grossest
deviations may be explained by ignorance of facts, by errors with
respect to the consequences of actions, or by inconsistency with
admitted principles. In tribes where new-born infants are exposed, the
abandonment of parents is condemned; the betrayal and murder of
strangers is condemned by the very rules of faith and humanity,
acknowledged in the case of countrymen.

He complains that, in the enquiry as to the foundation of morals, the
two distinct questions--as to the Standard and the Faculty--have seldom
been fully discriminated. Thus, Paley opposes Utility to a Moral Sense,
not perceiving that the two terms relate to different subjects; and
Bentham repeats the mistake. It is possible to represent Utility as the
_criterion_ of Right, and a Moral Sense as the _faculty_. In another
place, he remarks that the schoolmen failed to draw the distinction.

In Section V., entitled 'Controversies concerning the Moral Faculty and
the Social Affections,' and including the Ethical theories coming
between Hobbes and Butler, namely, Cumberland, Cudworth, Clarke, &c.,
he gives his objections to the scheme that founds moral distinctions
solely on the Reason. Reason, as such, can never be a motive to action;
an argument to dissuade a man from drunkenness must appeal to the pains
of ill-health, poverty, and infamy, that is, to Feelings. The influence
of Reason is indirect; it is merely a channel whereby the objects of
desire are brought into view, so as to operate on the Will.

The abused extension of the term Reason to the moral faculties, he
ascribes to the obvious importance of Reason in choosing the means of
action, as well as in balancing the ends, during which operation the
feelings are suspended, delayed, and poised in a way favourable to our
lasting interests. Hence the antithesis of Reason and Passion.

In remarking upon Leibnitz's view of Disinterested Sentiment, and the
coincidence of Virtue with Happiness, he sketches his own opinion,
which is tha