Theprimaryobjectsofnaturaldesireconsisted，accordingtoEpicurus，inbodilypleasureandpain，andinnothingelse:
　　whereas，accordingtotheotherthreephilosophers，thereweremanyotherobjects，suchasknowledge，suchasthehappinessofourrelations，ofourfriends，ofourcountry，whichwereultimatelydesirablefortheirownsakes。
　　Virtuetoo，accordingtoEpicurus，didnotdeservetobepursuedforitsownsake，norwasitselfoneoftheultimateobjectsofnaturalappetite，butwaseligibleonlyuponaccountofitstendencytopreventpainandtoprocureeaseandpleasure。
　　Intheopinionoftheotherthree，onthecontrary，itwasdesirable，notmerelyasthemeansofprocuringtheotherprimaryobjectsofnaturaldesire，butassomethingwhichwasinitselfmorevaluablethanthemall。Man，theythought，beingbornforaction，hishappinessmustconsist，notmerelyintheagreeablenessofhispassivesensations，butalsointheproprietyofhisactiveexertions。
　　OfthoseSystemswhichmakeVirtueconsistinBenevolenceThesystemwhichmakesvirtueconsistinbenevolence，thoughIthinknotsoancientasallofthosewhichIhavealreadygivenanaccountof，is，however，ofverygreatantiquity。Itseemstohavebeenthedoctrineofthegreaterpartofthosephilosopherswho，aboutandaftertheageofAugustus，calledthemselvesEclectics，whopretendedtofollowchieflytheopinionsofPlatoandPythagoras，andwhouponthataccountarecommonlyknownbythenameofthelaterPlatonists。
　　Inthedivinenature，accordingtotheseauthors，benevolenceorlovewasthesoleprincipleofaction，anddirectedtheexertionofalltheotherattributes。ThewisdomoftheDeitywasemployedinfindingoutthemeansforbringingaboutthoseendswhichhisgoodnesssuggested，ashisinfinitepowerwasexertedtoexecutethem。Benevolence，however，wasstillthesupremeandgoverningattribute，towhichtheothersweresubservient，andfromwhichthewholeexcellency，orthewholemorality，ifImaybeallowedsuchanexpression，ofthedivineoperations，wasultimatelyderived。Thewholeperfectionandvirtueofthehumanmindconsistedinsomeresemblanceorparticipationofthedivineperfections，and，consequently，inbeingfilledwiththesameprincipleofbenevolenceandlovewhichinfluencedalltheactionsoftheDeity。Theactionsofmenwhichflowedfromthismotivewerealonetrulypraise-worthy，orcouldclaimanymeritinthesightoftheDeity。Itwasbyactionsofcharityandloveonlythatwecouldimitate，asbecameus，theconductofGod，thatwecouldexpressourhumbleanddevoutadmirationofhisinfiniteperfections，thatbyfosteringinourownmindsthesamedivineprinciple，wecouldbringourownaffectionstoagreaterresemblancewithhisholyattributes，andtherebybecomemoreproperobjectsofhisloveandesteem；tillatlastwearrivedatthatimmediateconverseandcommunicationwiththeDeitytowhichitwasthegreatobjectofthisphilosophytoraiseus。
　　Thissystem，asitwasmuchesteemedbymanyancientfathersoftheChristianchurch，soaftertheReformationitwasadoptedbyseveraldivinesofthemosteminentpietyandlearningandofthemostamiablemanners；particularly，byDrRalphCudworth，byDrHenryMore，andbyMrJohnSmithofCambridge。Butofallthepatronsofthissystem，ancientormodern，thelateDrHutchesonwasundoubtedly，beyondallcomparison，themostacute，themostdistinct，themostphilosophical，andwhatisofthegreatestconsequenceofall，thesoberestandmostjudicious。
　　Thatvirtueconsistsinbenevolenceisanotionsupportedbymanyappearancesinhumannature。Ithasbeenobservedalready，thatproperbenevolenceisthemostgracefulandagreeableofalltheaffections，thatitisrecommendedtousbyadoublesympathy，thatasitstendencyisnecessarilybeneficent，itistheproperobjectofgratitudeandreward，andthatuponalltheseaccountsitappearstoournaturalsentimentstopossessameritsuperiortoanyother。Ithasbeenobservedtoo，thateventheweaknessesofbenevolencearenotverydisagreeabletous，whereasthoseofeveryotherpassionarealwaysextremelydisgusting。Whodoesnotabhorexcessivemalice，excessiveselfishness，orexcessiveresentment？Butthemostexcessiveindulgenceevenofpartialfriendshipisnotsooffensive。Itisthebenevolentpassionsonlywhichcanexertthemselveswithoutanyregardorattentiontopropriety，andyetretainsomethingaboutthemwhichisengaging。Thereissomethingpleasingeveninmereinstinctivegood-willwhichgoesontodogoodofficeswithoutoncereflectingwhetherbythisconductitistheproperobjecteitherofblameorapprobation。Itisnotsowiththeotherpassions。Themomenttheyaredeserted，themomenttheyareunaccompaniedbythesenseofpropriety，theyceasetobeagreeable。
　　Asbenevolencebestowsuponthoseactionswhichproceedfromit，abeautysuperiortoallothers，sothewantofit，andmuchmorethecontraryinclination，communicatesapeculiardeformitytowhateverevidencessuchadisposition。Perniciousactionsareoftenpunishablefornootherreasonthanbecausetheyshewawantofsufficientattentiontothehappinessofourneighbour。
　　Besidesallthis，DrHutcheson11*observedthatwheneverinanyaction，supposedtoproceedfrombenevolentaffections，someothermotivehadbeendiscovered，oursenseofthemeritofthisactionwasjustsofardiminishedasthismotivewasbelievedtohaveinfluencedit。Ifanaction，supposedtoproceedfromgratitude，shouldbediscoveredtohavearisenfromanexpectationofsomenewfavour，orifwhatwasapprehendedtoproceedfrompublicspirit，shouldbefoundouttohavetakenitsoriginfromthehopeofapecuniaryreward，suchadiscoverywouldentirelydestroyallnotionofmeritorpraise-worthinessineitheroftheseactions。Since，therefore，themixtureofanyselfishmotive，likethatofabaseralloy，diminishedortookawayaltogetherthemeritwhichwouldotherwisehavebelongedtoanyaction，itwasevident，heimagined，thatvirtuemustconsistinpureanddisinterestedbenevolencealone。
　　Whenthoseactions，onthecontrary，whicharecommonlysupposedtoproceedfromaselfishmotive，arediscoveredtohavearisenfromabenevolentone，itgreatlyenhancesoursenseoftheirmerit。Ifwebelievedofanypersonthatheendeavouredtoadvancehisfortunefromnootherviewbutthatofdoingfriendlyoffices，andofmakingproperreturnstohisbenefactors，weshouldonlyloveandesteemhimthemore。Andthisobservationseemedstillmoretoconfirmtheconclusion，thatitwasbenevolenceonlywhichcouldstampuponanyactionthecharacterofvirtue。
　　Lastofall，what，heimagined，wasanevidentproofofthejustnessofthisaccountofvirtue，inallthedisputesofcasuistsconcerningtherectitudeofconduct，thepublicgood，heobserved，wasthestandardtowhichtheyconstantlyreferred；
　　therebyuniversallyacknowledgingthatwhatevertendedtopromotethehappinessofmankindwasrightandlaudableandvirtuous，andthecontrary，wrong，blamable，andvicious。InthelatedebatesaboutpassiveobeDienceandtherightofresistance，thesolepointincontroversyamongmenofsensewas，whetheruniversalsubmissionwouldprobablybeattendedwithgreaterevilsthantemporaryinsurrectionswhenprivilegeswereinvaded。Whetherwhat，uponthewhole，tendedmosttothehappinessofmankind，wasnotalsomorallygood，wasneveronce，hesaid，madeaquestion。
　　Sincebenevolence，therefore，wastheonlymotivewhichcouldbestowuponanyactionthecharacterofvirtue，thegreaterthebenevolencewhichwasevidencedbyanyaction，thegreaterthepraisewhichmustbelongtoit。
　　Thoseactionswhichaimedatthehappinessofagreatcommunity，astheydemonstratedamoreenlargedbenevolencethanthosewhichaimedonlyatthatofasmallersystem，sowerethey，likewise，proportionallythemorevirtuous。Themostvirtuousofallaffections，therefore，wasthatwhichembracedasitsobjectthehappinessofallintelligentbeings。Theleastvirtuous，onthecontrary，ofthosetowhichthecharacterofvirtuecouldinanyrespectbelong，wasthatwhichaimednofurtherthanatthehappinessofanindividual，suchasason，abrother，afriend。
　　Indirectingallouractionstopromotethegreatestpossiblegood，insubmittingallinferioraffectionstothedesireofthegeneralhappinessofmankind，inregardingone’sselfbutasoneofthemany，whoseprosperitywastobepursuednofurtherthanitwasconsistentwith，orconducivetothatofthewhole，consistedtheperfectionofvirtue。
　　Self-lovewasaprinciplewhichcouldneverbevirtuousinanydegreeorinanydirection。Itwasviciouswheneveritobstructedthegeneralgood。Whenithadnoothereffectthantomaketheindividualtakecareofhisownhappiness，itwasmerelyinnocent，andthoughitdeservednopraise，neitheroughtittoincuranyblame。Thosebenevolentactionswhichwereperformed，notwithstandingsomestrongmotivefromself-interest，werethemorevirtuousuponthataccount。Theydemonstratedthestrengthandvigourofthebenevolentprinciple。
　　DrHutcheson12*wassofarfromallowingself-lovetobeinanycaseamotiveofvirtuousactions，thatevenaregardtothepleasureofself-approbation，tothecomfortableapplauseofourownconsciences，accordingtohim，diminishedthemeritofabenevolentaction。Thiswasaselfishmotive，hethought，which，sofarasitcontributedtoanyaction，demonstratedtheweaknessofthatpureanddisinterestedbenevolencewhichcouldalonestampupontheconductofmanthecharacterofvirtue。Inthecommonjudgmentsofmankind，however，thisregardtotheapprobationofourownmindsissofarfrombeingconsideredaswhatcaninanyrespectdiminishthevirtueofanyaction，thatitisratherlookeduponasthesolemotivewhichdeservestheappellationofvirtuous。
　　Suchistheaccountgivenofthenatureofvirtueinthisamiablesystem，asystemwhichhasapeculiartendencytonourishandsupportinthehumanheartthenoblestandthemostagreeableofallaffections，andnotonlytochecktheinjusticeofself-love，butinsomemeasuretodiscouragethatprinciplealtogether，byrepresentingitaswhatcouldneverreflectanyhonouruponthosewhowereinfluencedbyit。
　　AssomeoftheothersystemswhichIhavealreadygivenanaccountof，donotsufficientlyexplainfromwhencearisesthepeculiarexcellencyofthesupremevirtueofbeneficence，sothissystemseemstohavethecontrarydefect，ofnotsufficientlyexplainingfromwhencearisesourapprobationoftheinferiorvirtuesofprudence，vigilance，circumspection，temperance，constancy，firmness。Theviewandaimofouraffections，thebeneficentandhurtfuleffectswhichtheytendtoproduce，aretheonlyqualitiesatallattendedtointhissystem。Theirproprietyandimpropriety，theirsuitablenessandunsuitableness，tothecausewhichexcitesthem，aredisregardedaltogether。
　　Regardtoourownprivatehappinessandinterest，too，appearuponmanyoccasionsverylaudableprinciplesofaction。Thehabitsofoeconomy，industry，discretion，attention，andapplicationofthought，aregenerallysupposedtobecultivatedfromself-interestedmotives，andatthesametimeareapprehendedtobeverypraise-worthyqualities，whichdeservetheesteemandapprobationofeverybody。Themixtureofaselfishmotive，itistrue，seemsoftentosullythebeautyofthoseactionswhichoughttoarisefromabenevolentaffection。Thecauseofthis，however，isnotthatself-lovecanneverbethemotiveofavirtuousaction，butthatthebenevolentprincipleappearsinthisparticularcasetowantitsduedegreeofstrength，andtobealtogetherunsuitabletoitsobject。Thecharacter，therefore，seemsevidentlyimperfect，anduponthewholetodeserveblameratherthanpraise。Themixtureofabenevolentmotiveinanactiontowhichself-lovealoneoughttobesufficienttopromptus，isnotsoaptindeedtodiminishoursenseofitspropriety，orofthevirtueofthepersonwhoperformsit。Wearenotreadytosuspectanypersonofbeingdefectiveinselfishness。Thisisbynomeanstheweaksideofhumannature，orthefailingofwhichweareapttobesuspicious。Ifwecouldreallybelieve，however，ofanyman，that，wasitnotfromaregardtohisfamilyandfriends，hewouldnottakethatpropercareofhishealth，hislife，orhisfortune，towhichself-preservationaloneoughttobesufficienttoprompthim，itwouldundoubtedlybeafailing，thoughoneofthoseamiablefailings，whichrenderapersonrathertheobjectofpitythanofcontemptorhatred。Itwouldstill，however，somewhatdiminishthedignityandrespectablenessofhischaracter。Carelessnessandwantofoeconomyareuniversallydisapprovedof，not，however，asproceedingfromawantofbenevolence，butfromawantoftheproperattentiontotheobjectsofself-interest。