9. The judgment of Mankind is, with some qualifications, in favour of Happiness as the supreme end of conduct. 10. The Ethical end that society is tending to, is Happiness, or Utility. 11. Objections against Utility. I.--Happiness is not the sole aim of human pursuit. 12. II.--The consequences of actions are beyond calculation. 13. III.--The principle of Utility contains no motives to seek the happiness of others. CHAPTER III. THE MORAL FACULTY. 1. Question whether the Moral Faculty be simple or complex. 2. Arguments in favour of its being simple and intuitive:--First, Our moral judgments are immediate and instantaneous. 3. Secondly, It is a faculty common to all mankind. 4. Thirdly, It is different from any other mental phenomenon. 5. Replies to these Arguments, and Counter-arguments:---First; Immediateness of operation is no proof of an innate origin. 6. Secondly, The alleged similarity of men's moral judgments holds only in a limited degree. Answers given by the advocates of an Innate sentiment, to the discrepancies. 7. Thirdly, Moral right and wrong is not an indivisible property, but an extensive Code of regulations. 8. Fourthly, Intuition is not sufficient to settle debated questions. 9. Fifthly, It is possible to analyze the Moral Faculty:--Estimate of the operation of (1) Prudence, (2) Sympathy, and (3) the Emotions generally. 10. The _peculiar attribute_ of Rightness arises from the institution of Government or Authority. 11. The speciality of Conscience, or the Moral Sentiment, is identified with our education under Government, or Authority. PART II. THE ETHICAL SYSTEMS. SOKRATES. His subjects were Men and Society. His Ethical Standard indistinctly expressed. Resolved Virtue into Knowledge. Ideal of pursuit--Well-doing. Inculcated self-denying Precepts. Political Theory. Connexion of Ethics with Theology slender.