In Chapter II., he takes up some finer powers of perception, and some other natural determinations of the will. Bound up with seeing and hearing are certain other powers of perception or senses--Beauty, Imitation, Harmony, Design, summed up by Addison under the name of Imagination, and all natural sources of pleasure. The two grateful perceptions of Novelty and Grandeur may be added to the list of natural determinations or senses of pleasure. To attempt to reduce the natural sense of Beauty to the discernment of real or apparent usefulness is hopeless. The next sense of the soul noted is the Sympathetic, in its two Phases of Pity or Compassion and Congratulation. This is fellow-feeling on apprehending the state of others, and proneness to relieve, without any thought of our own advantage, as seen in children. Pity is stronger than congratulation, because, whether for ourselves or others, the desire to repel evil is stronger than to pursue good. Sympathy extends to all the affections and passions; it greatly subserves the grand determination of the soul towards universal happiness. Other finer senses have actions of men for their objects, there being a general determination of the soul to exercise all its active powers,--a universal impulse to action, bodily and intellectual. In all such action there is real pleasure, but the grand source of human happiness is the power of perceiving the _moral_ notions of actions and characters. This, the _Moral Sense_, falls to be fully discussed later. Distinct from our moral sense is the _Sense of Honour or Shame_, when we are praised or condemned by others. The _Sense of Decency or Dignity_, when the mind perceives excellence of bodily and mental powers in ourselves or others, is also natural, and distinct from the moral sense. Some would allow a natural Sense of the Ridiculous in objects or events. There follow some remarks on the tendency to associate perceptions. In addition also to the natural propensity towards action, there is a tendency in repeated action to become Habit, whereby our powers are greatly increased. Habit and Customs can raise, however, no new ideas beyond the sentiments naturally excited by the original actions. _Sexual_ desire, wisely postponed by nature beyond the earliest years, does not, in man, end in mere sensual pleasure, but involves a natural liking of beauty as an indication of temper and manners, whereupon grow up esteem and love. Mankind have a universal desire of _offspring_, and love for their young; also an affection, though weaker, for all blood-relations. They have, further, a natural impulse to _society_ with their fellows, as an immediate principle, and are not driven to associate only by indigence. All the other principles already mentioned, having little or no exercise in solitude, would bring them together, even without family ties. Patriotism and love of country are acquired in the midst of social order.