account, and because of its immediate accord or agreement with
human sentiment and affection.

Now as virtue is an end, and is desirable on its own account,
without fee and reward, merely for the immediate satisfaction
which it conveys; it is requisite that there should be some
sentiment which it touches, some internal taste or feeling, or
whatever you may please to call it, which distinguishes moral
good and evil, and which embraces the one and rejects the other.

Thus the distinct boundaries and offices of REASON and of TASTE
are easily ascertained. The former conveys the knowledge of truth
and falsehood: the latter gives the sentiment of beauty and
deformity, vice and virtue. The one discovers objects as they
really stand in nature, without addition and diminution: the
other has a productive faculty, and gilding or staining all
natural objects with the colours, borrowed from internal
sentiment, raises in a manner a new creation. Reason being cool
and disengaged, is no motive to action, and directs only the
impulse received from appetite or inclination, by showing us the
means of attaining happiness or avoiding misery: Taste, as it
gives pleasure or pain, and thereby constitutes happiness or
misery, becomes a motive to action, and is the first spring or
impulse to desire and volition. From circumstances and relations,
known or supposed, the former leads us to the discovery of the
concealed and unknown: after all circumstances and relations are
laid before us, the latter makes us feel from the whole a new
sentiment of blame or approbation. The standard of the one, being
founded on the nature of things, is eternal and inflexible, even
by the will of the Supreme Being: the standard of the other