excite the same sentiments. The beneficial qualities of herbs and
minerals are, indeed, sometimes called their VIRTUES; but this is
an effect of the caprice of language, which out not to be
regarded in reasoning. For though there be a species of
approbation attending even inanimate objects, when beneficial,
yet this sentiment is so weak, and so different from that which
is directed to beneficent magistrates or statesman; that they
ought not to be ranked under the same class or appellation.

A very small variation of the object, even where the same
qualities are preserved, will destroy a sentiment. Thus, the same
beauty, transferred to a different sex, excites no amorous
passion, where nature is not extremely perverted.]



But perhaps the difficulty of accounting for these effects of
usefulness, or its contrary, has kept philosophers from admitting
them into their systems of ethics, and has induced them rather to
employ any other principle, in explaining the origin of moral
good and evil. But it is no just reason for rejecting any
principle, confirmed by experience, that we cannot give a
satisfactory account of its origin, nor are able to resolve it
into other more general principles. And if we would employ a
little thought on the present subject, we need be at no loss to
account for the influence of utility, and to deduce it from
principles, the most known and avowed in human nature.

From the apparent usefulness of the social virtues, it has
readily been inferred by sceptics, both ancient and modern, that