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is prevalent: since a very weak regard to virtue may be sufficient to make men act well in many common instances.

[62] And on the other hand, our perception of ill desert in vicious actions lessens in proportion to the temptations men are thought to have had to such vices. For, vice in human creatures consisting chiefly in the absence or want of the virtuous principle; though a man be overcome, suppose, by tortures, it does not from thence appear, to what degree the virtuous principle was wanting. All that appears is, that he had it not in such a degree as to prevail over the temptation: but possibly he had it in a degree, which would have rendered him proof against common temptations.

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Thirdly, Our perception of vice and ill desert asises from, and is the result of, a comparison of actions with the nature and capacities of the agent. For, the mere neglect of doing what we ought to do, would, in many cases, be determined by all men to be in the highest degree vicious. And this determination must arise from such comparison and be the result of it; because such neglect would not be vicious in creatures of other natures and capacities, as brutes. And it is the same also with respect to positive vices, or such as consist in doing what

we ought not. For, every one has a different sense of harm done by an idiot, madman or child, and by one of mature and common understanding; though the action of both, including the intention which is part of the action, be the same as it may be, since idiots and madmen, as well as children, are capable not only of doing mischief, but also of intending it. Now this difference must arise from somewhat discerned in the nature or capacities of one, which renders the action vicious; and the want of which in the other, renders the same action innocent or less vicious and this plainly supposes a comparison, whether reflected upon or not, between the action and capacities of the agent, previous to our determining an action to be vicious. And hence arises a proper application of the epithets, incongruous, unsuitable, disproportionate, unfit, to actions which our moral faculty determines to be vicious.

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[64] Fourthly, It deserves to be considered, whether men are more at liberty, in point of morals, to make themselves miserable without reason, than to make other people so: or dissolutely to neglect their own greater good, for the sake of a present lesser gratification, than they are to neglect the good of others, whom nature has committed to their care. It should

seem, that a due concern about our own interest or happiness, and a reasonable endeavour to secure and promote it, which is, I think, very much the meaning of the word, prudence, in our language; it should seem, that this is virtue, and the contrary behaviour faulty and blameable; since, in the calmest way of reflection, we approve of the first, and condemn the other conduct, both in ourselves and others.

[65] This approbation and disapprobation are altogether different from mere desire of our own, or of their happiness, and from sorrow upon missing it. For the object or occasion of this last kind of perception, is satisfaction or uneasiness: whereas the object of the first is active behaviour. In one case, what our thoughts fix upon, is our condition: in the other, our conduct.

[66] It is true, indeed, that nature has not given us so sensible a disapprobation of imprudence and folly, either in ourselves or others, as of falsehood, injustice, and cruelty: I suppose, because that constant habitual sense of private interest and good, which we always carry about with us, renders such sensible disapprobation less necessary, less wanting, to keep us from imprudently neglecting our own happiness, and foolishly injuring ourselves, than it is necessary

and wanting to keep us from injuring others, to whose good we cannot have so strong and constant a regard: and also because imprudence and folly, appearing to bring its own punishment more immediately and constantly than injurious behaviour, it less needs the additional punishment, which would be inflicted upon it by others, had they the same sensible indignation against it, as against injustice and fraud and cruelty.

Besides, unhappiness being in itself the natural object of compassion; the unhappiness which people bring upon themselves, though it be wilfully, excites in us some pity for them: and this of course lessens our displeasure against them.

[67] But still it is matter of experience, that we are formed so, as to reflect very severely upon the greater instances of imprudent neglects and foolish rashness, both in ourselves and others. In instances of this kind, men often say of themselves with remorse, and of others with some indignation, that they deserved to suffer such calamities, because they brought them upon themselves, and would not take warning. Particularly when persons come to poverty and distress by a long course of extravagance, and after frequent admonitions, though without falsehood or injustice; we plainly do not regard such

people as alike objects of compassion with those, who are brought into the same condition by unavoidable accidents.

[68] From these things it appears, that prudence is a species of virtue, and folly of vice: meaning by folly, somewhat quite different from mere incapacity; a thoughtless want of that regard and attention to our own happiness, which we had capacity for. And this the word properly includes; and, as it seems, in its usual acceptation for we scarcely apply it to brute creatures.

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[69] However, if any person be disposed to dispute the matter, I shall very willingly give him up the words virtue and vice, as not applicable to prudence and folly: but must beg leave to insist, that the faculty within us, which is the judge of actions, approves of prudent actions, and disapproves imprudent ones; I say prudent and imprudent actions as such, and considered distinctly from the happiness or misery which they occasion. And by the way, this observation may help to determine what justness there is in that objection against religion, that it teaches us to be interested and selfish.

[70] Fifthly, Without inquiring how far, and in what sense, virtue is resolvable into benevolence, and vice into the want of it; it may be proper to observe, that benevolence and the want

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