sible of an uneasiness. The pain and pleasure, therefore, being, in a manner, the primary source of blame or praise, must also be the causes of all their effects; and consequently, the causes of pride and humility, which are the unavoidable attendants of that distinction.
But supposing this theory of morals should not be received; it is still evident, that pain and pleasure, if not the sources of moral distinctions, are at least inseparable from them. A generous and noble character affords a satisfaction even in the survey; and when presented to us, tho' only in a poem or fable, never fails to charm and delight us. On the other hand, cruelty and treachery displease from their very nature; nor is it possible ever to reconcile us to these qualities, either in ourselves or others. Virtue, therefore, produces always a pleasure distinct from the pride or self satisfaction, which attends it: Vice, an uneasiness separate from the humility or remorse.
But a high or low conceit of ourselves arises not from those qualities alone of the mind, which, according to common systems of ethics, have been defined parts of moral duty; but from anyother,
