natural operation of virtuous Dispositions, and the most effectual mode of forming virtuous Habits. Hence, Acts of Duty are requisite, both as the manifestations of Virtue, and as the means of becoming virtuous. The Virtues belong to a deeper part of our nature than the Duties, being the sources out of which our acts of Duty spring. But Duties are more capable of definite description and determination than Virtue not exhibited in Act; and hence Duties are the more especial subject of the Moralist's discussions. are what we are; the Duties are what we do. It is more important what we are, than what we do; but it is more easy to speak of what we do, than of what we are; and moreover, what we are, gives rise to what we do; and what we do, shows what we are.

The Virtues

274. Duties, in their general form, coincide with Virtues. Justice is a Virtue; Justice is also a Duty. But they are generally conceived with this difference; that Virtue is more of an unconscious Disposition; Duty implies more of Conscious Thought. Our Virtues exist and operate without our thinking about them; we perform an act of Duty, thinking that we ought to do it. To think an Act a Duty, is to think we ought to do it; it is to think it right; to think it conformable to the Supreme Rule of Human Action.

To think an act right, is to think that there is a Reason for it, by which it is shewn to be conformable to the Supreme Rule. Such Reasons are given, when we shew that Acts are conformable to the Moral Principles which have just been laid down (269); for these Principles express parts of the Supreme Rule. Hence, Rules of Duty are to be established by a reference to those Principles, as their Reasons.

275. Virtue is a Habit of the Desires, Affections, and Will; Duty involves an operation of the Reason, by which the Desires, Affections, and Will, are directed and governed.

By the frequent performance of such acts of direction and government, they become habitual, easy, familiar, and finally cease to be objects of consciousness; and thus Duty becomes Virtue.

276. We may make a further distinction between Duty and Virtue; indicating that we carry the notion of Virtue farther than that of Duty. We speak of Heroic Virtues, as we have seen (264), but never of Heroic Duties. Heroic Virtues are Virtues beyond the range of Duty. Duty implies Rules of Duty, but Heroic Virtue soars above Rules.

277. The act of conscious thought by which we recognize our Duties, turns our attention upon ourselves as the objects of the Moral Sentiments of Approbation and Condemnation (262). The habit of regarding ourselves as worthy of Condemnation when we do wrong, and as consequently liable to Punishment, the consequence of deserved Condemnation, in a world in which the Supreme Law is really administered, is the Sense of Responsibility. This Habit of Thought is not explicitly recognized in our notion of Virtue, but it forms part of our conception of Duty; and is often termed the Sense of Duty.

278. A further feature in our Conception of Duty is, that it includes the notion of Actions determined by external Relations and Circumstances, as well as by internal Dispositions. Duties depend upon the social position of men, and other like conditions. There are Duties of Parents and Children, of Husbands and Wives, of Friends, of Neighbours, of Magistrates, of Members of various Bodies and Professions. Men's Virtues manifest themselves in various Acts of Duty, according to these conditions. The descriptions of Duties must include a reference to those varieties of circumstance and condition. There belong to each man the Duties of his Station. Our Duties, so far as

they regard our special Relations to particular persons, may be termed Relative Duties.

279. It has already been seen, that there are Obligations which depend upon these same conditions. Every man has his Obligations which belong to his Station. Duties extend beyond Obligations, and direct the Affections, Desires, and Intentions, as well as the Actions. Duties give a Moral Significance to Obligations. Thus I have Obligations as a Father, or as a Son. And these Obligations determine certain good offices which are to take place between the Father and the Son. But my Duties as a Father, or as a Son, must give a Moral Significance to these good offices. They must make them the manifestation of an internal Spring of Action; that is, of an Affection which binds together Father and Son. Such a tie of Affection is the Moral Meaning of the Paternal and Filial Obligations; for such a tie of Affection will constantly give rise to mutual good offices. Again, I have Obligations as a Master or as a Servant; and these determine certain acts of service and of guidance; but my Duties as a Master or as a Servant suppose the relation of the two to be a bond of good-will, producing cordial and considerate service and guidance. Service and guidance, in order to be Duties, must proceed from internal affections, and must thus have a Moral Meaning.

This Maxim, that there is a Moral Significance in our Social Relations, will often serve to point out our Duties. All acts relative to other men, in order to be moral, must proceed from an internal Spring of Affection; our Obligations, being what we ought to do, are also Duties. But in order that they may be Duties, there must exist an Affection which is the natural Source of such acts; and this Affection is itself a Duty.

280. The Affections from which Duties thus proceed,

will be, for the most part, those Affections which naturally grow up in the bosoms of men, so far as they are influenced by the common moral judgments of mankind; they will be Virtuous Affections; the Affections which belong to a good man (232, 265).

Our Duties are determined by the General Notions of the Virtues on the one hand, and on the other, by the Social Relations, special Circumstances, Conditions, Rights and Obligations of men.

So far as Duties depend on the Notions of the Virtues, they will admit of a Classification corresponding to that of the Virtues, already given. We shall have Duties of the Affections; Duties respecting Property and other Objects of Desire; Duties connected with Truth; Duties connected with the Bodily Desires; Duties connected with Order. Each of these Classes contains Duties which may be distinguished according to the Social Relations with which they are concerned.

CHAPTER VI.

DUTIES OF THE AFFECTIONS.

281. THE Supreme Law of Human Action adopts and authorizes the Benevolent Affections, as a part of human nature which binds men together, and depends upon their common humanity. This we have expressed, by laying down the Principle of Benevolence as one of our fundamental Moral Principles (269). But further; the Supreme Law requires that the Affections thus authorized be vivid, strong, and permanent. This we have expressed, by stating the Principle of Earnestness as one of our fundamental Moral Principles (270). Now the more general Benevolent Affections

which bind men together cannot be vivid and strong, except the special Benevolent Affections, determined by family relations, and other external circumstances, be also vivid and strong. For the Affection of Universal Benevolence is only the expansion of the Love belonging to narrower circles of relation. The Affection of the most General Benevolence is expressed by saying that we love all men as our Brothers. The heart learns to love, by its contact with its nearest objects of love, and by the occasions arising out of its intercourse with neighbouring men. If it do not begin its lesson of Duty in that school, it will never be able to apply it in a more comprehensive sphere. The Natural Affections are the proper moral School of the Heart. The lessons of the benevolent affections are further inculcated by the general moral judgment of mankind; for the universal voice of man commends Gratitude, Family Affection, Compassion, and the like, as Virtues. Hence a good man, in his progress towards the sympathy with man as man, which is implied in the Supreme Rule, will be led to possess the Affections thus universally regarded as Virtues (265). Moreover, such Affections are requisite to give to the obligations of Family, and the like, their moral significance. They are therefore Duties (279).

Hence the special kinds of benevolent Affection, Gratitude, Compassion, Reverence for Superiors, Filial Affection, Parental Affection, Conjugal Affection, Fraternal Affection, are all Duties. They are Affections in which all men sympathize. They are Natural Affections. Those who have them not, are universally condemned as without natural affection. Such men have not found admission into the Moral School of the Heart. They have not made the first steps towards that Universal Benevolence, which is a Fundamental Moral Principle. Such men must be destitute of that warmth of right affections which the Principle of Earnestness requires.

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