Section VI. is entitled 'Foundations of a more Just Theory of Ethics,' and embraces a review of all the Ethical writers, from Butler downwards. The most palpable defect in Butler's scheme, is that it affords no answer to the question, 'What is the distinguishing quality of right actions?' in other words, What is the Standard? There is a vicious circle in answering that they are commanded by Conscience, for Conscience itself can be no otherwise defined than as the faculty that approves and commands right actions. Still, he gives warm commendation to Butler generally; in connexion with him he takes occasion to give some farther hints as to his own opinions. Two positions are here advanced: 1st, The moral sentiments, in their mature state, are a class of feelings with no other objects than _the dispositions to voluntary actions_, and _the actions flowing from these dispositions_. We approve some dispositions and actions, and disapprove others; we desire to cultivate them, and we aim at them for _something in themselves_. This position receives light from the doctrine above quoted as to the supreme happiness of virtuous dispositions. His second position is that Conscience _is an acquired principle_; which he repeats and unfolds in subsequent places. He finds fault with Hume for ascribing Virtue to qualities of the Understanding, and considers that this is to confound admiration with moral approbation. Hume's general Ethical doctrine, that Utility is a uniform ground of moral distinction, he says can never be impugned until some example be produced of a virtue generally pernicious, or a vice generally beneficial. But as to the theory of moral approbation, or the nature of the Faculty, he considers that Hume's doctrine of Benevolence (or, still better, Sympathy) does not account for our approbation of temperance and fortitude, nor for the _supremacy_ of the Moral Faculty over all other motives.