ences,
which intuition can know nothing of. It is not to be wondered,
therefore, that nations, even highly civilized, have differed widely
in their marriage institutions; agreeing only in the propriety of
adopting and enforcing _some_ regulations. So essentially has this
matter been bound up with the moral code of every society, that a
proposed criterion of morality unable to grapple with it, would be
discarded as worthless. Yet there is no intuitive sentiment that can
be of any avail in the question of marriage with a deceased wife's
sister.

9. Fifthly, It is practicable to analyze or resolve the Moral Faculty;
and, in so doing, to explain, both its peculiar property, and the
similarity of moral judgments so far as existing among men.

We begin, by estimating the operation of (1) Prudence. (2) Sympathy,
and (3) the Emotions generally.

The inducements to perform a moral act, as, for example, the
fulfilling of a bargain,--are plainly seen to be of various kinds.

(1) Prudence, or Self-interest, has obviously much to do with the
moral conduct. Postponing for the present the consideration of
Punishment, which is one mode of appeal to the prudential regards, we
can trace the workings of self-interest on many occasions wherein men
act right. To fulfil a bargain is, in the great majority of cases, for
the advantage of the agent; if he fails to perform his part, others
may do the same to him.

Our self-interest may look still farther. We may readily discover that
if we set an example of injustice, it may be taken up and repeated to
such a degree that we can count upon nothing; social security comes to
an end, and individual existence, even if possible, would cease to be
desirable.

A yet higher view of self-interest informs us, that by performing all
our obligations to our fellows, we not only attain reciprocal
performance, but generate mutual affections and sympathies, which
greatly augment the happiness of life.

(2) Sympathy, or Fellow-feeling, the source of our disinterested
actions, must next be taken into the account. It is a consequence of
our sympathetic endowment that we revolt from inflicting pain on
another, and even forego a certain satisfaction to self rather than be
the occasion of suffering to a fellow creature. Moved thus, we perform
many obligations on the ground of the misery (not our own) accruing
from their neglect.

A considerable portion of human virtue springs directly from this
source. If