Thus, taste gives a direction to the soul which disposes it to virtue, in keeping away such inclinations as are contrary to it, and in rousing those which are favorable. Taste could not injure true virtue, although in every case where natural instinct speaks first, taste commences by deciding for its chief that which conscience otherwise ought to have known; in consequence it is the cause that, amongst the actions of those whom it governs, there are many more actions morally indifferent than actions truly moral. It thus happens that the excellency of the man does not consist in the least degree in producing a larger sum of vigorously moral particular actions, but by evincing as a whole a greater conformity of all his natural dispositions with the moral law; and it is not a thing to give people a very high idea of their country or of their age to hear morality so often spoken of and particular acts boasted of as traits of virtue. Let us hope that the day when civilization shall have consummated its work (if we can realize this term in the mind) there will no longer be any question of this. But, on the other side, taste can become of possible utility to true virtue, in all cases when, the first instigations issuing from reason, its voice incurs the risk of being stifled by the more powerful solicitations of natural instinct. Thus, taste determines our feelings to take the part of duty, and in this manner renders a mediocre moral force of will sufficient for the practice of virtue.