He lays down, as the constituents of the Moral Faculty, Good-will or Benevolence, the love of Amity, the love of Reputation, and the dictates of Religion--with a view to the Happiness of others; and Prudence--with a view to our own happiness. He gives no special account of the acquired sentiment of Obligation or Authority--the characteristic of Conscience, as distinguished from other impulses having a tendency to the good of others or of self. And yet it is the peculiarity of his system to identify morality with law; so that there is only one step to connecting conscience with our education under the different sanctions--legal and ethical. He would of course give a large place to the Intellect or Reason in making up the Moral Faculty, seeing that the consequences of actions have to be estimated or judged; but he would regard this as merely co-operating with our sensibilities to pleasure and pain. The Disinterested Sentiment is not regarded by Bentham. as arising from any disposition to pure self-sacrifice. He recognizes _Pleasures_ of Benevolence and _Pains_ of Benevolence; thus constituting a purely interested motive for doing good to others. He describes certain pleasures of Imagination or Sympathy arising through Association--the idea of plenty, the idea of the happiness of animals, the idea of health, the idea of gratitude. Under the head of Circumstances influencing Sensibility, he adverts to Sympathetic Sensibility, as being the propensity to derive _pleasure from the happiness, and pain from the unhappiness, of other sensitive beings_. It cannot but be admitted, he says, that the only interest that a man at all times, and on all occasions, is sure to find _adequate_ motives for consulting, is his own. He has no metaphysics of the Will. He uses the terms _free_ and _voluntary_ only with reference to spontaneous beneficence, as opposed to the compulsion of the law. III.--As regards Happiness, or the Summum Bonum, he presents his scientific classification of Pleasures and Pains, without, however, indicating any plan of life, for attaining the one and avoiding the other in the best manner. He makes no distinction among pleasures and pains excepting what strictly concerns their value as such--intensity, duration, certainty, and nearness. He makes happiness to mean only the presence of pleasure and the absence of pain. The renunciation of pleasure for any other motive than to procure a greater pleasure, or avoid a greater pain, he, disapprovingly, terms asceticism. IV.--It being the essence of his system to consider Ethics as a Code of Laws directed by Utility, and he being himself a law reformer on the greatest scale, we might expect from him suggestions for the improvement of Ethics, as well as for Legislation and Jurisprudence. His inclusion of the interests of the lower animals has been mentioned. He also contends for the partly legislative and partly ethical innovation of Freedom of Divorce.