In all determinations of morality, the circumstance of public utility, is ever principally in view; and wherever disputes arise, either in philosophy or common life, concerning the bounds of duty, the question cannot, by any means, be decided with greater certainty, than by ascertaining, on any side, the true interests of mankind. If any false opinion, embraced from appearances, has been found to prevail; as soon as farther experience and sounder reasoning have given us juster notions of human affairs, we retract our first sentiment, and adjust anew the boundaries of moral good and evil. Giving alms to common beggars is naturally praised; because it seems to carry relief to the distressed and indigent; but when we observe the encouragement thence arising to idleness and debauchery, we regard that species of charity rather as a weakness than a virtue. Tyrannicide, or the assassination of usurpers and oppressive princes, was highly extolled in ancient times; because it both freed mankind from many of these monsters, and seemed to keep the others in awe whom the sword or poniard could not reach. But history and experience having since convinced us, that this practice increases the jealousy and cruelty of princes, a Timoleon and a Brutus, though treated with indulgence on account of the prejudices of their times, are now considered as very improper models for imitation. Liberality in princes is regarded as a mark of beneficence. But when it occurs, that the homely bread of the honest and industrious is often thereby converted into delicious cakes for the idle and the prodigal, we soon retract our heedless praises. The regrets of a prince, for having lost a day, were noble and generous; but had he intended to have spent it in acts of generosity to his greedy courtiers, it was better lost than misemployed after that manner.... That justice is useful to society, and consequently that _part_ of its merit, at least, must arise from that consideration, it would be a superfluous undertaking to prove. That public utility is the _sole_ origin of justice, that reflections on the beneficial consequences of this virtue are the _sole_ foundation of its merit; this proposition being more curious and important, will better deserve our examination and inquiry. Let us suppose that nature has bestowed on the human race such profuse abundance of all external conveniences, that, without any uncertainty in the event, without any care or industry on our part, every individual finds himself fully provided with whatever his most voracious appetite can want, or luxurious imagination wish or desire. His natural beauty, we shall suppose, surpasses all acquired ornaments; the perpetual clemency of the seasons renders useless all clothes or covering: the raw herbage affords him the most delicious fare; the clear fountain, the richest beverage. No laborious occupation required: no tillage: no navigation. Music,