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CONTENTS.
UPON HUMAN NATURE.
SERMON I.
MAN'S NATURE INCLUDES PRINCIPLES WHICH TEND TO THE
GOOD OF SOCIETY.
1. Original reference of the text.
2. We are made for the good of society, as well as for our
own good.
3. We have benevolent affections.
Note on Hobbes's account of benevolence.
(a) Is benevolence love of power?
(b) Occasion of the dogma.
(c) Cases where benevolence cannot be love of
power.
(d) If true, cruelty would be the same as good will.
(e) The question must be decided by facts.
(f) The facts prove benevolence as clearly as re-
sentment.
4. Benevolence and self-love coincide in results.
5. Several other affections lead to public good as well as
private.
Note on the distinction between self-love and other affections.
(a) Nature of the distinction.
(b) Examples.
6. We might classify affections as social and individual.
Note on this classification.
Example. Hunger, and Desire of Esteem.
7. Affections which lead to the good of society.
8. They may do this without intention.
9. Such affections are by God intended for social good.
10. Conscience.
11. Produces social good.
12. Distinction of conscience and affection.
13. Proof of conscience.
14. Is here merely evinced in its tendency to social good.
15. Hence man is made for society.
16. Mutual attraction of men.
17. Objection to social affections.
18. Answer from individual affections.
19. There are no simply anti-social affections.
Note on Envy.
The original affection is Emulation, which is not
anti-social.
20. There are exceptions to individual as to social affections;
21. And as frequent. Proof.
22. Men obey both individual and social principles imper-
fectly.
SERMON II. III.
CONSCIENCE IS A PRINCIPLE SUPERIOR IN KIND TO APPETITES
AND DESIRES.
23. Constitution proves intention.
24. Man's moral constitution may be known.
25. Moral constitution proves intention.
26. Man has affections, and conscience, which tend to the
good of society.
27. Objection: that man, in obeying other principles, also
follows nature.
28. Following nature does not mean acting as we please.
29. The word nature to be explained.
30. Two senses of nature excluded.
31. Nature has a positive meaning.
32. The heart is not a law.
33. Conscience makes man a law to himself.
34. Natural supremacy of conscience.
35. Actions disproportionate to man's nature.
36. A difference in kind among principles of action.
37. Is evident on looking at them.
38. Authority of conscience.
39. Office of conscience.
40. Proof ex absurdo.
41. How virtue consists in following nature.
Note on the meaning of a constitution.
(a) A constitution.
(b) Perfect and imperfect constitution.
42. Man by his constitution is a law to himself.
43. The law is generally applied without difficulty.
44. The law involves an obligation.
45. Objection: we need not regard others.
46. Answer: we cannot be happy without regarding others.
47. If we seek happiness, virtue is the best way.
48. Virtue has no disadvantage as a restraint :
49. Especially when habitual.
50. Self-love generally coincides with virtue.
51. Recapitulation.
DISSERTATION OF THE NATURE OF VIRTUE.
52. We have a Moral Faculty.
53. Proofs of this.
54. Men agree in general as to its results.
55. First. Its objects are actions;
56. And intentions.
57. Secondly. It implies desert.
58. Desert is not mere tendency to the good of society.
59. Example.
60. Ill-desert is a notion resulting from the comparison of
vice and misery.
61. Good-desert is feebly apprehended in general.
62. Ill-desert is apprehended as diminished by temptation.
63. Thirdly. Ill-desert implies a comparison with the ca-
pacities of the agent.
64. Fourthly. Prudence is approved.
65. Prudence is different from a desire of happiness.
66. Imprudence is less disapproved than falsehood, &c. Why.
67. But still it is disapproved:
68. As folly:
69. Whether we call it a vice or not.
70. Fifthly. Benevolence is not the whole of virtue.
71. Examples of the difference.
72. Proof.
73. We condemn falsehood, &c. not from regard to conse-
quences.
74. Divine benevolence.
75. Moral government.
76. Danger of estimating vice by consequences.
77. Further danger.
78. Use of benevolence. 79. Nature of veracity.