SECT。1 Of the Origin of the Natural Virtues and Vices
We come now to the examination of such virtues and vices as are entirely natural，and have no dependance on the artifice and contrivance of men。The examination of these will conclude this system of morals。
Sympathy is the source of the esteem，which we pay to all the artificial virtues。
Thus it appears，that sympathy is a very powerful principle in human nature，that it has a great influence on our taste of beauty，and that it produces our sentiment of morals in all the artificial virtues。From thence we may presume，that it also gives rise to many of the other virtues；and that qualities acquire our approbation，because of their tenden-cy to the good of mankind。This presumption must become a certainty，when we find that most of those qualities，which we naturally approve of，have actually that tendency，and render a man a proper member of society：While the qualities，which we naturally disapprove of，have a contrary tendency，and render any intercourse with the person dangerous or disagreeable。
But however directly the distinction of vice and virtue may seem to flow from the immediate pleasure or uneasiness，which particular qualities cause to ourselves or oth-ers；it is easy to observe，that it has also a considerable dependence on the principle of sympathy so often insisted on。We approve of a person，who is possessed of qualities im-mediately agreeable to those，with whom he has any commerce；though perhaps we o-urselves never reaped any pleasure from them。We also approve of one，who is pos-sessed of qualities，that are immediately agreeable to himself；though they be of no serv-ice to any mortal。
Thus，to take a general review of the present hypothesis：Every quality of the mind is denominated virtuous，which gives pleasure by the mere survey；as every quality，which produces pain，is called vicious。This pleasure and this pain may arise from four different sources。For we reap a pleasure from the view of a character，which is naturally fitted to be useful to others，or to the person himself，or which is agreeable to others，or to the person himself。One may，perhaps，be surprized that amidst all these interests and pleasures，we should forget our own，which touch us so nearly on every other occa-sion。But we shall easily satisfy ourselves on this head，when we consider，that every particular person s pleasure and interest being different，it is impossible men could ever agree in their sentiments and judgments，unless they chose some common point of view，from which they might survey their object，and which might cause it to appear the same to all of them。Now in judging of characters，the only interest or pleasure，which ap-pears the same to every spectator，is that of the person himself，whose character is ex-amined；or that of persons，who have a connexion with him。And though such interests and pleasures touch us more faintly than our own，yet being more constant and univer-sal，they counter-ballance the latter even in practice，and are alone admitted in specula-tion as the standard of virtue and morality。They alone produce that particular feeling or sentiment，on which moral distinctions depend。
SECT。2 Of Greatness of Mind
If we pass from common life and conversation to history，we observe，that all those great actions and sentiments，which have become the admiration of mankind，are foun-ded on nothing but pride and self-esteem。
In general we may observe，that whatever we call heroic virtue，and admire under the character of greatness and elevation of mind，is either nothing but a steady and well-established pride and self-esteem，or partakes largely of that passion。Courage，intrep-idity，ambition，love of glory，magnanimity，and all the other shining virtues of that kind，have plainly a strong mixture of self-esteem in them，and derive a great part of their merit from that origin。I am content with the concession，that the world naturally esteems a well-regulated pride，which secretly animates our conduct，without breakingout into such indecent expressions of vanity，as many offend the vanity of others。
The merit of pride or self-esteem is derived from two circumstances，viz。its utility and its agreeableness to ourselves；by which it capacitates us for business，and，at the same time，gives us an immediate satisfaction。When it goes beyond its just bounds，it loses the first advantage，and even becomes prejudicial；which is the reason why we condemn an extravagant pride and ambition，however regulated by the decorums of good-breeding and politeness。But as such a passion is still agreeable，and conveys an elevated and sublime sensation to the person，who is actuated by it，the sympathy with that satisfaction diminishes considerably the blame，which naturally attends its danger-ous influence on his conduct and behaviour。Accordingly we may observe，that an ex-cessive courage and magnanimity，especially when it displays itself under the frowns of fortune，contributes in a great measure，to the character of a hero，and will render a person the admiration of posterity；at the same time，that it ruins his affairs，and leads him into dangers and difficulties，with which otherwise he would never have been ac-quainted。
Heroism，or military glory，is much admired by the generality of mankind。They consider it as the most sublime kind of merit。Men of cool reflection are not so sanguine in their praises of it。The infinite confusions and disorder，which it has caused in the world，diminish much of its merit in their eyes。When they would oppose the popular notions on this head，they always paint out the evils，which this supposed virtue has produced in human society；the subversion of empires，the devastation of provinces，the sack of cities。As long as these are present to us，we are more inclined to hate than ad-mire the ambition of heroes。But when we fix our view on the person himself，who is the author of all this mischief，there is something so dazzling in his character，the mere con-templation of it so elevates the mind，that we cannot refuse it our admiration。The pain，which we receive from its tendency to the prejudice of society，is over-powered by a stronger and more immediate sympathy。
SECT。3 Of Goodness and Benevolence
Having thus explained the origin of that praise and approbation，which attends ev-ery thing we call great in human affections；we now proceed to give an account of their goodness，and shew whence its merit is derived。