way_ to happiness.' In short, he
places no reliance on the purely Disinterested impulses of mankind,
although he admits the existence of such.

III.--He discusses the Summum Bonum, or Happiness, only with reference
to his Ethical theory. The attaining of the objects of our desires
yields Enjoyment or Pleasure, which cannot be the supreme end of life,
being distinguished from, and opposed to, Duty. Happiness is Pleasure
and Duty combined and harmonized by Wisdom. 'As moral beings, our
Happiness must be found in our Moral Progress, and in the consequences
of our Moral Progress; we must be happy by being virtuous.'

He complains of the moralists that reduce virtue to Happiness (in the
sense of human pleasure), that they fail to provide a measure of
happiness, or to resolve it into definite elements; and again urges the
impossibility of calculating the whole consequences of an action upon
human happiness.

_IV_.--With respect to the Moral Code, Whewell's arrangement is
interwoven with his derivation of moral rules. He enumerates five
Cardinal Virtues as the substance of morality:--BENEVOLENCE, which
gives expansion to our _Love_; JUSTICE, as prescribing the measure of
our _Mental Desires_; TRUTH, the law of _Speech_ in connexion with its
purpose; PURITY, the control of the _Bodily Appetites_; and ORDER
(obedience to the Laws), which engages the _Reason_ in the
consideration of Rules and Laws for defining Virtue and Vice. Thus the
five leading branches of virtue have a certain parallelism to the five
chief classes of motives--Bodily Appetites, Mental Desires, Love and
its opposite, the need of a Mutual Understanding, and Reason.

As already seen, he considers it possible to derive every one of these
virtues from the consideration of man's situation with reference to
each:--_Benevolence_, or Humanity, from our social relationship;
_Justice_, from the nature of Property; _Truth_, from, the employment
of Language for mutual Understanding; _Purity_, from considering the
lower parts of our nature (the Appetites) as governed by the higher;
and _Order_, from the relation of Governor and Governed. By a
self-evident, intuitive, irresistible consideration of the
circumstances of the case, we are led to these several virtues in the
detail, and their sum is the Supreme Rule of Life.

Not content with these five express moral principles, he considers that
the Supreme Law requires, as adjuncts, two other virtues; to these he
gives t