Virtue, Hume’s theory of the criterion, essential element, and object of, i. 4. Motive to virtue according to the doctrine which bases morals upon experience, 6. Mandeville’s the lowest and most repulsive form of this theory, 6, 7. Views of the essence and origin of virtue adopted by the school of Utilitarians, 7-9. Views of the Utilitarians of, 12. Association of ideas in which virtue becomes the supreme object of our affections, 27. Impossibility of virtue bringing pleasure if practised only with that end, 35, 36. The utility of virtue not denied by intuitive moralists, 39. The degrees of virtue and vice do not correspond to the degrees of utility, or the reverse, 53. The rewards and punishments of conscience, 59, 60. The self-complacency of virtuous men, 64, 65, and _note_. The motive to virtue, according to Shaftesbury and Henry More, 76. Analogies of beauty and virtue, 77. Their difference, 78. Diversities existing in our judgments of virtue and beauty, 79, 80. Virtues to which we can and cannot apply the term beautiful, 82. The standard, though not the essence, of virtue, determined by the condition of society, 109. Summary of the relations of virtue to public and private interest, 117. Emphasis with which the utility of virtue was dwelt upon by Aristotle, 124. Growth of the gentler virtues, 132. Forms of the virtue of truth, industrial, political, and philosophical, 137. Each stage of civilisation is specially appropriate to some virtue, 147. National virtues, 151. Virtues, naturally grouped together according to principles of affinity or congruity, 153. Distinctive beauty of a moral type, 154. Rudimentary virtues differing in different ages, nations, and classes, 154, 155. Four distinct motives leading men to virtue, 178-180. Plato’s fundamental proposition that vice is to virtue what disease is to health, 179. Stoicism the best example of the perfect severance of virtue and self-interest, 181. Teachings of the Stoics that virtue should conceal itself from the world, 186. And that the obligation should be distinguished from the attraction of virtue, 186. The eminent characteristics of pagan goodness, 190. All virtues are the same, according to the Stoics, 192. Horace’s description of a just man, 197. Interested and disinterested motives of Christianity to virtue, ii. 3. Decline of the civic virtues caused by asceticism, 139. Influence of this change on moral philosophy, 146. The importance of the civic virtues exaggerated by historians, 147. Intellectual virtues, 188. Relation of monachism to these virtues, 189, _et seq._ Vitalius, St., legend of, and the courtesan, ii. 320 Vivisection, ii. 176. Approved by Bacon, 176, _note_