3

3. In his chapter on the Cynic and Cyrenaic schools, he discusses at
length the summum bonum, or Happiness, and, by implication, the Ethical
end, or Standard. He considers that men have to keep in view _two_
ends; the one the maintenance of their own nature, as rational and
thinking beings; the other their happiness or pleasure. He will not
allow that we are to do right at all hazards, irrespective of utility;
yet he considers that there is something defective in the scheme that
sets aside virtue as the good, and enthrones happiness in its place. He
sums up as follows:--


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He adduces a number of illustrations to show that reason alone is

insufficient to make a moral sentiment
He adduces a number of illustrations to show that reason alone is
insufficient to make a moral sentiment. He bids us examine Ingratitude,
for instance; good offices bestowed on one side, ill-will on the other.
Reason might say, whether a certain action, say the gift of money, or
an act of patronage, was for the good of the party receiving it, and
whether the circumstances of the gift indicated a good intention on the
part of the giver; it might also say, whether the actions of the person
obliged were intentionally or consciously hurtful or wanting in esteem
to the person obliging. But when all this is made out by reason, there
remains the sentiment of abhorrence, whose foundations must be in the
emotional part of our nature, in our delight in manifested goodness,
and our abhorrence of the opposite.

To these internal growths, from Gratitude, Pity, and Resentment, must

be added the education by means of well-framed penal laws, which are
the lasting declaration of the moral indignation of mankind
To these internal growths, from Gratitude, Pity, and Resentment, must
be added the education by means of well-framed penal laws, which are
the lasting declaration of the moral indignation of mankind. These laws
may be obeyed as mere compulsory duties; but with the generous
sentiments concurring, men may rise above duty to _virtue_, and may
contract that excellence of nature whence acts of beneficence flow of
their own accord.


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