Inthesamewaydifferentmannersareassignedtothedifferentperiodswhichmarkhumanlife。Inyouthwelookforthatsensibility，gaiety，andvivacitywhichexperienceteachesustoexpectatthatage；andattheextremeoflife，acertaingravityandsedatenessisthecharacterwhichcustomteachesusisbothmostnaturalandmostrespectable。
　　Butneverthelessitisnecessarynottoexaggeratetheeffectsofcustomandfashiononourmoralsentiments；foritismoreconcerningtheproprietyorimproprietyofparticularusagesthanaboutthingsofthegreatestimportancethattheirin-fluenceismostapttocauseperversionofjudgment。"Weexpecttruthandjusticefromanoldmanaswellasfromayoung，fromaclergymanaswellasfromanofficer；anditisinmattersofsmallmomentonlythatwelookforthedistinguishingmarksoftheirrespectivecharacters。"
　　Nosocietycouldsubsistamomentifcustomcouldexercisesuchperversionoverourmoralsentiments，withregardtothegeneralstyleofconductandbehaviour，asitexerciseswithregardtotheproprietyofparticularusages。UninterruptedcustompreventedthephilosophersofAthensrecognizingtheevilofinfanticide；andtosaythatathingiscommonlydoneisdailyofferedasanapologyforwhatinitselfisthemostunjustandunreasonableconduct。
　　CHAPTERVI。THEORYOFCONSCIENCEANDDUTY。
　　ThetheoryofHutcheson，thatthereexistsinmankindaninwardmoralsenseconcernedwiththedirectperceptionofmoralqualitiesinactionsjustasthesenseofhearingorseeingisconcernedwiththedirectperceptionofsoundsorobjects，orthetheoryofShaftesburythatwhatwecallconscienceisaprimaryprincipleofhumannatureirresolubleintootherfacts，isverydifferentfromthetheoryofAdamSmith，whorefersourmoralperceptivitytotheworkingsoftheinstinctofsympathy。
　　Havingaccountedforourmoraljudgmentsoftheactionsofothersbybringingthemtothetestofourpowertosympathizewiththem，heproceedstoexplainourmoraljudgmentsconcerningourownactsbyasortofreflexapplicationofthesameprincipleofsympathy。Oursenseofduty，ourfeelingofconscience，arisessimplyfromtheapplicationtoourownconductofthejudgmentswehavelearnedtopassuponothers。Sothattherereallyexistsnomoralfacultywhichisnotoriginallyborrowedfromwithout。
　　Inthesamemannerasweapproveordisapproveofanotherman'sconduct，accordingaswefeelthat，whenwebringhiscasehometoourselves，wecansympathizeornotwithhismotives；soweapproveordisapproveofourownconductaccordingaswefeelthat，bymakingourcaseinimaginationanotherman's，hecansympathizeornotwithourmotives。Theonlywaybywhichwecanformanyjudgmentaboutourownsentimentsandmotivesisbyremovingourselvesfromourownnaturalstation，andbyviewingthematacertaindistancefromus；aproceedingonlypossiblebyendeavouringtoviewthemwiththeeyesofotherpeople，orastheyarelikelytoviewthem。Allourjudgment，therefore，concerningourselvesmustbearsomesecretreferenceeithertowhatareortowhatwethinkoughttobethejudgmentofothers。Weimagineourselvestheimpartialspectatorofourownconduct，andaccordingaswe，fromthatsituation，enterornotintothemotiveswhichinfluencedus，doweapproveorcondemnourselves。
　　Wedonotthereforestartwithamoralconsciousnessbywhichwelearntojudgeofothers，butfromourjudgmentsaboutotherswecometohaveamoralconsciousnessofour-selves。Ourfirstmoralcriticismsareexerciseduponthecharactersandconductofotherpeople，andbyobservingthatthesecommandeitherourpraiseorblame，andthatweour-selvesaffecttheminthesameway，webecomeanxiousinturntoreceivetheirpraiseandtoavoidtheircensure。Soweimaginewhateffectourownconductwouldhaveuponus，wereweourownimpartialspectators，suchamethodbeingtheonlylooking-glassbywhichwecanscrutinize，withtheeyesofotherpeople，theproprietyofourownconduct。
　　Accordinglyoursenseofpersonalmoralityisexactlyanalogoustooursenseofpersonalbeauty。Ourfirstideasofbeautyanduglinessarederivedfromtheappearanceofothers，notfromourown。Butasweareawarethatotherpeopleexerciseuponusthesamecriticismweexerciseuponthem，webecomedesiroustoknowhowfarourfiguredeservestheirblameorapprobation。
　　Soweendeavourbythehelpofalooking-glasstoviewourselvesatthedistanceandwiththeeyesofotherpeople，andarepleasedordispleasedwiththeresult，accordingaswefeeltheywillbeaffectedbyourappearance。
　　Butitisevidentthatweareonlyanxiousaboutourownbeautyoruglinessonaccountofitseffectuponothers；andthat，badwenoconnexionwithsociety，weshouldbealtogetherindifferentabouteither。Soitiswithmorality。Ifahumancreaturecouldgrowuptomanhoodinsomesolitaryplace，withoutanycommunicationwithhisownkind，"hecouldnomorethinkofhisowncharacter，oftheproprietyordemeritofhisownsentiments，ofthebeautyordeformityofhisownmind，thanofthebeautyordeformityofhisownface。"Societyisthemirrorbywhichheisenabledtoseeallthesequalitiesinhimself。Inthecountenanceandbehaviourofthoseheliveswith，whichalwaysmarkwhentheyenterintoordisapproveofhissentiments，hefirstviewstheproprietyorimproprietyofhisownpassions，andthebeautyordepravityofhisownmind。
　　Theconsciousnessofmerit，thefeelingofself-approbation，admitsthereforeofeasyexplanation。Virtueisamiableandmeritorious，byreferencetothesentimentsofothermen，byreasonofitsexcitingcertainsentimentsinthem；andtheconsciousnessthatitistheobjectoftheirfavourableregardsisthesourceofthatinwardtranquillityandself-satisfactionwhichattendsit，justasthesenseofincurringoppositesentimentsisthesourceofthetormentsofvice。Ifwehavedoneagenerousactionfrompropermotives，andsurveyitinthelightinwhichtheindifferentspectatorwillsurveyit，weapplaudourselvesbysympathywiththeapprobationofthissupposedimpartialjudge，whilst，byareflexsympathywiththegratitudepaidtoourselves，weareconsciousofhavingbehavedmeritoriously，ofhavingmadeourselvesworthyofthemostfavourableregardsofourfellow-men。
　　Remorse，ontheotherhand，arisesfromtheoppositesentiments；andshameisduetothereflectionofthesentimentsourconductwillraiseinothermen。Weagainregardour-selvesfromtheirpointofview，andsobysympathizingwiththehatredwhichtheymustentertainforourconduct，webecometheobjectofourownblameandhatred。Weenterintotheresentmentnaturallyexcitedbyourownacts，andanticipatewithfearthepunishmentbywhichsuchresentmentmayexpressitself。Thisremorseis，ofallthesentimentswhichcanenterthehumanbreast，themostdreadful；"itismadeupofshamefromthesenseoftheimproprietyofpastconduct；ofgrieffortheeffectsofit；ofpityforthosewhosufferbyit；andofthedreadandterrorofpunishmentfromtheconsciousnessofthejustlyprovokedresentmentofallrationalcreatures。"
　　Inthisconsciousnessoftheaccordanceordiscordanceofourconductwiththefeelingsofothersconsiststhenallthepleasureofagoodconscienceorofself-approbation，orallthepainofremorseorself-condemnation。
　　Theoneisbasedonourloveofpraise，whichthecomparisonofourownconductwiththatofothersnaturallyevolvesinus，andtheotheronouraversiontoblame，whicharisesinthesameway。
　　Butifagoodorbadconscienceconsistedsimplyinknowingourselvestobetheobjectsofpraiseorblame，wemightapproveorcondemnourselvesirrespectiveofthecorrespondenceofexternalopinionwithourrealmeritordemerit。Itisnot，therefore，merepraiseorblamethatwedesireordread，butpraise-worthinessorblame-worthiness；thatistosay，tothethatthing，which，thoughitshouldbepraisedorblamedbynobody，istheproperobjectofthosementalstates。Wedesirethepraisenotmerelyofthespectator，butoftheimpartialandwell-informedspectator。
　　AdamSmithdevotesconsiderableargumenttotheoriginandexplanationofthisprincipleofourmoralnature，seekinginthiswaytoraisetheaccounthegivesofconsciencetoahigherlevelthanitcouldattainasamerereflexfromthesympathiesofothersaboutourselves。Asfromtheloveoradmirationweentertainforthecharactersofothers，wecometodesiretohavesimilarsentimentsentertainedaboutourselves，weshouldhavenomoresatisfactionfromaloveoradmirationbestowedonusundeservedlythanawomanwhopaintsherfacewouldderiveanyvanityfromcomplimentspaidtohercomplexion。Praisesbestowedonuseitherforactionswehavenotperformedorformotiveswhichhavenotinfluencedus，arepraisesbestowedinrealityonanotherperson，notonourselves，andconsequentlygiveusnosortofsatisfaction。
　　Butforthesamereasonthatgroundlesspraisecangiveusnosolidjoy，themereabsenceofpraisedeductsnothingfromthepleasureofpraise-worthiness。
　　Thoughnoapprobationshouldeverreachus，wearepleasedtohaverenderedourselvestheproperobjectsofapprobation；andinthesamewaywearemortifiedatjustlyincurringblame，thoughnoblameshouldeveractuallybeattachedtous。Weviewourconductnotalwaysasthespectatoractuallydoesviewit，butashewouldviewitifheknewallthecircumstances。
　　Wefeelself-approbationorthereverse，bysympathywithsentimentswhichdonotindeedactuallytakeplace，butwhichonlytheignoranceofthepublicpreventsfromtakingplace，whichweknowarethenaturaleffectsofourconduct，whichourimaginationstronglyconnectswithit，andwhichweconceivethereforeasproperlybelongingtoit。Thesatisfactionwefeelwiththeapprobationwhichweshouldreceiveandenjoy，wereeverythingknown，resemblesverymuchthesatisfactionwhichmenfeelwhosacrificetheirlivestoanticipateinimaginationthepraisethatwillonlybebestowedonthemwhendead，thepraisewhichtheywouldreceiveandenjoy，weretheythemselvestolivetobeconsciousofit。
　　Henceself-approbation，thoughoriginallyfoundedontheimaginaryapprobationofothermen，becomesatlastindependentofsuchconfirmation，andthesenseoftheperfectproprietyofourownconductcomestoneednoexternaltestimonytoassureusofit。Buttheloveofself-approbation，whichisinfactthesameastheloveofvirtue，isstillfoundedonanimpliedreferencetotheverdictofpersonsexternaltoourselves，andthusthe"stillsmallvoice"ofconscienceresolvesitselfintotheacclamationsofmankind。
　　AdamSmith，inaccordancewithaleadingprincipleofhissystem，theimportanceofwhichwillbenoticedinasubsequentchapter，tracesinthisdesireonourpartforpraise-worthinessasapartfromourdesireofpraise，anintentionofNatureforthegoodofsociety。Forthoughinformingmanforsociety，sheendowedhimwithanoriginaldesiretopleaseandanoriginalaversiontooffendhisfellows，and，bymakinghimtofeelpleasureintheirfavourable，andpainintheirunfavourableregards，taughthimtolovetheirapprobation，andtodisliketheirdisapproval，sheyetsawthatthismereloveoftheone，ordislikeoftheother，wouldnotalonehaverenderedhimfitforsociety。Sincethemeredesireforapprobationcouldonlyhavemadehimwishtoappeartobefitforsociety，couldonlyhavepromptedhimtotheaffectationofvirtue，andtotheconcealmentofvice；sheendowedhimnotonlywiththedesireofbeingapprovedof，butwiththedesireofbeingwhatoughttobeapprovedof，orofbeingwhathehimselfapprovesofinothermen。Soshemadehimanxioustobereallyfitforsociety，andsoshesoughttoinspirehimwiththerealloveofvirtueandarealabhorrenceofvice。
　　Inthesamewaythatwearethustaughttowishtobetheobjectsofloveandadmirationarewetaughttowishnottobetheobjectsofhatredandcontempt。Wedreadblame-worthiness，orbeingreallyblameworthy，irrespectiveofallactualblamethatmayaccruetous。Themostperfectassurancethatnoeyehasseenouraction，doesnotpreventusfromviewingitastheimpartialspectatorwouldhaveregardedit，couldhehavebeenpresent。Wefeeltheshameweshouldbeexposedtoifouractionsbecamegenerallyknown；andourimaginationanticipatesthecontemptandderisionfromwhichweareonlysavedbytheignoranceofourfellows。Butifwehavecommittednotmerelyanimpropriety，whichisanobjectofsimpledisapprobation，butaheinouscrime，whichexcitesstrongresentment，then，thoughwemightbeassuredthatnomanwouldeverknowit，andthoughwemightbelievethattherewasnoGodwhowouldeverpunishit，weshouldstillfeelenoughagonyandremorse，asthenaturalobjectsofhumanhatredandpunishment，tohavethewholeofourlivesembittered。Sogreat，indeed，arethesepangsofconscience，thatevenmenoftheworstcharacters，whointheircrimeshaveavoidedeventhesuspicionofguilt，havebeendriven，bydisclosingwhatcouldneverhavebeendetected，toreconcilethemselvestothenaturalsentimentsofmankind。Socompletely，eveninper-sonsofnosensibility，doesthehorrorofblame-worthinessexceedthedreadofactualblame。
　　Thefact，AdamSmiththinks，callsforexplanation，thatwhilemostmenofordinarycapacitydespiseunmeritedpraise，evenmenofthesoundestjudgmentaremortifiedbyun-meritedreproach。For，howeverconsciousamanmaybeofhisowninnocence，theimputationseemsoften，eveninhisownimagination，tothrowashadowofdisgraceoverhischaracter，andifheisbroughttosuffertheextremepunishmentofhumanresentment，religionalonecanaffordhimanyeffectualcomfort，byteachinghimofanapprobation，higherandmoreimportantthanthatofhumanity。Why，then，isunjustcensuresomuchlessindifferentthanunmeritedpraise？Theansweris，thatthepainoftheoneissomuchmorepungentthanthepleasureoftheother。Amanofsensibilityismorehumiliatedbyjustcensurethanheiselevatedbyjustapplause。Anditismucheasiertoridoneselfbydenial，oftheslightpleasureofunmeritedpraise，thanofthepainofunjustreproach。Thoughnobodydoubtsanyone'sveracitywhenhedisclaimssomemeritascribedtohim，itisatoncedoubtedifhedeniessomecrimewhichrumourlaystohischarge。
　　Whenweareperfectlysatisfiedwitheverypartofourownconduct，thejudgmentofothersisoflessimportancetousthanwhenweareinanydoubtoftheproprietyofouractions；andtheopinionofothers，theirapprobationorthecontrary，isamostseriousmattertous，whenweareuneasyastothejusticeofourresentmentortheproprietyofanyotherpassion。And，asarule，theagreementordisagreementofthejudgmentsofotherpeoplewithourownvariesinimportanceforusexactlyinproportiontotheuncertaintywefeeloftheproprietyoraccuracyofourownsentimentsorjudgments。Henceitisthatpoetsandauthorsaresomuchmoreanxiousaboutpublicopinionthanmathematiciansormenofscience。Thediscoveriesofthelatter，admittingbynatureofnearlyperfectproof，rendertheopinionofthepublicamatterofindifference；butinthefinearts，whereexcellencecanonlybedeterminedbyacertainnicetyoftaste，andthedecisionismoreuncertain，thefavourablejudgmentsoffriendsandthepublicareasdelightfulastheirunfavourablejudgmentsaremortifying。
　　Thesensibilityofpoetsespeciallyisduetothiscause；andwemayinstancethesensibilityofRacine，whousedtotellhissonthatthemostpaltrycriticismshadalwaysgivenhimmorepainthanthehighesteulogyhadevergivenhimpleasure:orthatofGray，whowassomuchhurtbyafoolishparodyoftwoofhisfinestodes，thatheneverafterwardsattemptedanythingconsiderable。
　　Itmayhappenthatthetwoprinciplesofdesiringpraiseanddesiringpraiseworthinessareblendedtogether，anditmustoftenremainunknowntoamanhimself，andalwaystootherpeople，howfarhedidapraiseworthyactionforitsownsake，orfortheloveofpraise；howfarhedesiredtodeserve，oronlytoobtain，theapprobationofothers。Thereareveryfewmenwhoaresatisfiedwiththeirownconsciousnessofhavingattainedthosequalities，orperformedthoseactions，whichtheythinkpraiseworthyinothers，andwhodonotwishtheirconsciousnessofpraiseworthinesstobecorroboratedbytheactualpraiseofothermen。Somemencaremorefortheactualpraise，othersfortherealpraiseworthiness。Itisthereforeneedlesstoagreewiththose"spleneticphilosophers"Mandevilleisintended
　　whoimputetotheloveofpraise，orwhattheycallvanity，everyactionwhichmaybeascribedtoadesireofpraiseworthiness。
　　Fromthisdistinctionbetweenourdesireforpraiseandourdesireforpraiseworthiness，AdamSmitharrivesattheresult，thatthereare，sotospeak，twodistincttribunalsofmorality。Theapprobationordisapprobationofmankindisthefirstsourceofpersonalself-approbationorthecontrary。
　　Butthoughmanhasbeenthusconstitutedtheimmediatejudgeofmankind，hehasbeenmadesoonlyinthefirstinstance:"andanappealliesfromhissentencetoamuchhighertribunal，tothetribunaloftheirownconsciences，tothatofthesupposedimpartialandwell-informedspectator，tothatofthemanwithinthebreast，thegreatjudgeandarbiteroftheirconduct。"
　　Twosortsofapprobationarethussupposed，thatoftheordinaryspectator，andthatofthewell-informedone；or，asitmaybeotherwiseput，ofthemanwithoutandthemanwithinthebreast。Whilstthejurisdictionoftheformerisfoundedaltogetherinthedesireofactualpraise，andtheaversiontoactualblame，thatofthelatterisfoundedaltogetherinthedesireofreallypossessingthosequalities，orperformingthoseactionswhichweloveandadmireinotherpeople，andinavoidingthosequalitiesandthoseactionswhich，inotherpeople，arouseourhatredorcon-tempt。
　　IfConscience，then，whichmaybedefinedas"thetestimonyofthesupposedimpartialspectatorofthebreast:，"originatesinthewaydescribed，whencehasitthatverygreatinfluenceandauthoritywhichbelongtoit？andhowdoesithappenthatitisonlybyconsultingitthatwecanseewhatrelatestoourselvesinitstruelight，ormakeanypropercomparisonbetweenourowninterestsandthoseofotherpeople？
　　Theansweris，Byourpowerofassuminginimaginationanothersituation。
　　Itiswiththeeyeofthemindaswiththeeyeofthebody。Justasalargelandscapeseemssmallerthanthewindowwhichlooksoutonit，andweonlylearnbyhabitandexperiencetojudgeoftherelativemagnitudeofobjectsbytransportingourselvesinimaginationtoadifferentstation，fromwhencewecanjudgeoftheirrealproportions，soitisnecessaryforthemindtochangeitspositionbeforewecaneverregardourownselfishinterestsintheirduerelationtotheinterestsofothers。Wehavetoviewourinterestsandanother's，"neitherfromourownplacenorfromhis，neitherwithourowneyesnoryetwithhis，butfromtheplaceandwiththeeyesofathirdperson，whohasnoparticularconnexionwitheither，andwhojudgeswithimpartialitybetweenus。"Byhabitandexperiencewecometodothissoeasily，thatthementalprocessisscarcelyperceptibletous，byWhichwecorrectthenaturalinequalityofoursentiments。Welearnboththemorallesson，andthelessoninvision，sothoroughly，asnolongertobesensiblethatithasbeenalessonatall。
　　"Itisreason，principle，conscience，theinhabitantofthebreast，themanwithin，thegreatjudgeandarbiterofourconduct，"whoalonecancorrectthenaturalmisrepresentationsofself-love，whoshowsustheproprietyofgenerosityandthedeformityofinjustice，theproprietyofresigningourowngreatestinterestsfortheyetgreaterinterestsofothers，andthedeformityofdoingthesmallestinjurytoanotherinordertoobtainthegreatestbenefittoourselves。Butforthiscorrectionofself-lovebyconscience，thedestructionoftheempireofChinabyanearthquakewou1ddisturbaman'ssleeplessthanthelossofhisownlittlefinger，andtopreventsopaltryamisfortunetohimselfhewouldbewillingtosacrificethelivesofahundredmillionsofhisbrethren，pro-videdhehadneverseenthem。Itisnottheloveofourneighbour，stilllesstheloveofmankind，whichwouldeverpromptustoself-sacrifice。Itisastrongerlove，amorepowerfulaffection，"theloveofwhatishonourableandnoble，ofthegrandeur，anddignity，andsuperiorityofourowncharacters。"
　　Thesenseofdutyinitsvariousformsistheresultofthecommandsofconscience，whichthusexistswithinusasthereflectionofexternalapprobation。Whenthehappinessormiseryofothersdependsonourconduct，conscience，or"themanwithin，"immediatelycallstousthatifwepreferour-selvestothem，ortheinterestofonetotheinterestofmany，werenderourselvestheproperobjectofthecontemptandresentmentofourfellows。
　　Thecontrolofourpassivefeelings，ofournaturalpreferenceforourowninterestsandournaturalindifferencetothoseofothers，canonlybeacquiredbyaregardtothesentimentsoftherealorsupposedspectatorofourconduct。Thisisthedisciplineordainedbynaturefortheacquisitionofthevirtueofself-commandaswellasofallothervirtues。Thewholeoflifeisaneducationintheacquisitionofself-command。Achild，assoonasitmixeswithitsequalsatschool，wishesnaturallytogaintheirfavourandavoidtheircontempt；anditistaughtbyaregardtoitsownsafetytomoderateitsangerandotherpassionstothedegreewithwhichitsplay-fellowsarelikelytobepleased。Fromthattimeforth，theexerciseofdisciplineoveritsfeelingsbecomesthepracticeofitslife。
　　Onlythemanwhohasbeenthoroughlybredinthegreatschoolofself-command，thebustleandbusinessoftheworld，maintainsperfectcontroloverhispassivefeelingsuponalloccasions。Hehasneverdaredtoforgetforonemomentthejudgmentlikelytobepassedbytheimpartialspectatoruponhissentimentsandconduct，norsufferedthemanwithinthebreasttobeabsentforonemomentfromhisattention。Withtheeyesofthisgreatinmatehehasbeenaccustomedtoregardallthatrelatestohimself。Fromhishavingbeenundertheconstantnecessityofmoulding，ortryingtomould，hisconductandfeelingsinaccordancewiththoseofthisspectator，thehabithasbecomeperfectlyfamiliartohim；andhealmostidentifieshimselfwith，healmostbecomeshimselfthatimpartialspectator；hehardlyeverfeelsbutasthatgreatarbiterofhisconductdirects。
　　Butwithmostmenconscience，whichisfoundedontheapprobationofanimaginaryspectator，requiresoftentobearousedbycontactwitharealone。"Themanwithinthebreast，theabstractandidealspectatorofoursentimentsandconduct，requiresoftentobeawakenedandputinmindofhisdutybythepresenceoftherealspectator。"Inotherwords，consciencerequirestobekeptfreshbycontactwiththeworld；solitudeleadsustooverratethegoodactionswemayhavedoneortheinjurieswemayhavesuffered，andcausesustobetoomuchdejectedinadversityaswellastoomuchelatedinprosperity。
　　Neverthelessiftheactualspectatorisnotimpartiallikethedistantoneofimaginationorreality，therectitudeofourjudgmentsconcerningourownconductisliabletobemuchperverted；andthisfactaccountsformanyanomaliesofourmoralsentiments。
　　Take，forinstance，theconductoftwodifferentnationstooneanother。
　　Neutralnations，theonlyindifferentandimpartialspectatorsoftheirconduct，aresofaroffastobealmostoutofsight。Thecitizenofeithernationpayslittleregardtothesentimentsofforeigncountries，butonlyseekstoobtaintheapprobationofhisownfellow-citizens，whichhecanneverdobetterthanbyenragingandoffendingtheenemiestheyhaveincommon。Thusthepartialspectatorisathand，theimpartialoneatadistance。
　　Hencethetotaldisregardinthelifeofnationsoftherulesofmoralityinforceinprivatelife。"Inwarandnegotiationthelawsofjusticeareveryseldomobserved。Truthandfairdealingarealmosttotallydisregarded。
　　Treatiesareviolated；andtheviolation，ifsomeadvantageisgainedbyit，shedsscarceanydishonourupontheviolator。Theambassadorwhodupestheministerofaforeignnationisadmiredandapplauded。"Thesameconductwhichinprivatetransactionswouldmakeamanbelovedandesteemed，inpublictransactionswouldloadhimwithcontemptanddetestation。Notonlyarethelawsofnationsviolatedwithoutdishonour，buttheyarethemselveslaiddownwithverylittleregardtotheplainestrulesofjustice。Itisinthemostperfectconformitywithwhatarecalledthelawsofnationsthatthegoodsofpeaceablecitizensshouldbeliabletoseizureonlandandsea，thattheirlandsshouldbelaidwaste，theirhomesburnt，andtheythemselveseithermurderedortakenintocaptivity。
　　Noristheconductofhostileparties，civilorecclesiastical，morerestrainedbythepowerofconsciencethanthatofhostilenationstooneanother。Thelawsoffactionpayevenlessregardtotherulesofjusticethanthelawsofnationsdo。Thoughithasneverbeendoubtedwhetherfaithoughttobekeptwithpublicenemies，ithasoftenbeenfuriouslydebatedwhetherfaithoughttobekeptwithrebelsandheretics。Yetrebelsandhereticsareonlythosewho，whenthingshavecometoacertaindegreeofviolence，havethemisfortunetobelongtotheweakerparty。Theimpartialspectatorisneveratagreaterdistancethanamidsttherageandviolenceofcontendingparties。Forthemitmaybesaidthat"suchaspectatorscarceexistsanywhereintheuniverse。Eventothegreatjudgeoftheuniversetheyimputealltheirownprejudices，andoftenviewthatDivineBeingasanimatedbyalltheirownvindictiveandimplacablepassions。"Thosewhomightactastherealcontrollersofsuchpassionsaretoofewtohaveanyinfluence，beingexcludedbytheirowncandourfromtheconfidenceofeitherparty，andonthataccountcondemnedtobetheweakest，thoughtheymaybethewisestmenoftheircommunity。For"atruepartymanhatesanddespisescandour；andinrealitythereisnovicewhichcouldsoeffectuallydisqualifyhimforthetradeofapartymanasthatsinglevirtue。"
　　Butevenwhentherealandimpartialspectatorisnotatagreatdistance，butcloseathand，ourownselfishpassionsmaybesostrongasentirelytodistortthejudgmentofthe"manwithinthebreast。"Weendeavourtoviewourownconductinthelightinwhichtheimpartialspectatorwouldviewit，bothwhenweareabouttoactandwhenwehaveacted。Onbothoccasionsourviewsareapttobepartial，buttheyaremoreespeciallypartialwhenitismostimportantthattheyshouldbeotherwise。