omplex product, called our moral nature.

Nor is this all. We must not look at the side of indignation to the
wrong-doer. We are angry at those who disappoint our wish for the
happiness of others; we make their resentment our own. We hence approve
of the actions and dispositions for punishing such offenders; while we
so far sympathize with the culprit as to disapprove of excess of
punishment. Such moderated anger is the sense of Justice, and is a new
element of Conscience. Of all the virtues, this is the one most
_directly_ aided by a conviction of general interest or utility. All
laws profess it as their end. Hence the importance of good criminal
laws to the moral education of mankind.

Among contributary streams to the moral faculty, he enumerates courage,
energy, and decision, properly directed.

He recognizes 'duties to ourselves,' although condemning the expression
as absurd. Intemperance, improvidence, timidity are morally wrong.
Still, as in other cases, a man is not truly virtuous on such points,
till he loves them for their own sake, and even performs them without
an effort. These prudential qualities having an influence on the will,
resemble in that the other constituents of Conscience. As a final
result, all those sentiments whose object is a state of the will become
intimately and inseparably blended in the unity of Conscience, the
arbiter and judge of human actions, the lawful authority over every
motive to conduct.

In this grand coalition of the public and the private feelings, he sees
a decisive illustration of the reference of moral sentiments to the
Will. He farther recognizes in it a solution of the great problem of
the relation of virtue to private interest. Qualities useful to
ourselves are raised to the rank of virtues; and qualities useful to
others are converted into pleasures. In moral reasonings, we are
enabled to bring home virtuous inducements by the medium of
self-interest; we can assure a man that by cultivating the disposition
towards other men's happiness he gains a source of happiness to
himself.

The question, Why we do not morally approve involuntary actions, is now
answered. Conscience is associated exclusively with the dispositions
and actions of voluntary agents. Conscience and Will are co-extensive.

A difficulty remains. 'If moral approbation involve no perception of
beneficial tendency, how do we make out the coincidence of the two?' It
might seem that the foundation of mo