Chapter II: is on 'our Ideas of the Beauty and Deformity of Actions.'

By these are meant our pleasurable and painful sentiments, arising from the consideration of moral right and wrong, expressed by calling some actions amiable, and others odious, shocking, vile. Although, in this aspect of actions, it would seem that the reference to a sense is the suitable explanation, he still contends for the intervention of the Understanding. The character of the Deity must appear more amiable the better it is _known_ and _understood_. A reasonable being, without any special sensibilities, but knowing what order and happiness are, would receive pleasure from the contemplation of a universe where order prevailed, and pain from a prospect of the contrary. To _behold_ virtue is to admire her; to _perceive_ vice is to be moved to condemnation. There must always be a consideration of the circumstances of an action, and this involves intellectual discernment.

The author now qualifies his doctrine by the remark, that to some superior beings the intellectual discernment may explain the whole of the appearances, but inferior natures, such as the human, are aided by _instinctive determinations_. Our appetites and passions are too strong for reason by itself, especially in early years. Hence he is disposed to conclude that 'in contemplating the actions of moral agents, we have both _a perception of the understanding_ and _a feeling of the heart;'_ but that this feeling of the heart, while partly instinctive, is mainly a sense of congruity and incongruity in actions. The author therefore allows something to innate sense, but differs from Shaftesbury, who makes the whole a matter of intuitive determination.

Chapter III. relates to the origin of our Desires and Affections, by which he means more especially Self-love and Benevolence. His position here is that Self-love is the essence of a Sensible being, Benevolence the essential of an Intelligent being. By the very nature of our sensitive constitution, we cannot but choose happiness for self; and it is only an act of intellectual consistency to extend the same measure to others. The same qualification, however, is made as to the insufficiency of a mere intellectual impulse in this matter, without constitutional tendencies. These constitutional tendencies the author considers as made up of our Appetites and Passions, while our Affections are founded on our rational nature. Then follow a few observations in confirmation of Butler's views as to the disinterested nature of our affections.

Chapter IV. is on our Ideas of good and ill Desert. These are only a variety of our ideas of right and wrong, being the feelings excited towards the moral Agent. Our reason determines, with regard to a virtuous agent, that he ought to be the better for his virtue. The ground of such determination, however, is not solely that virtuous conduct promotes the happiness of mankind, and vice detracts from it; this counts for much, but not for all. Virtue is in itself rewardable; vice is of essential demerit. Our understanding recognizes the absolute and eternal rectitude, the intrinsic fitness of the procedure in both aspects.