It may be alleged that, although desire always tends to happiness, yet Will, as shown by actual conduct, is different from desire. We persist in a course of action long after the original desire has faded. But this is merely an instance of that familiar fact, the power of habit, and is nowise confined to the virtuous actions. Will is amenable to habit; we may will from habit what we no longer desire for itself, or desire only because we will it. But the will is the child of desire, and passes out of the dominion of its parent only to come under the sway of habit. What is the result of habit may not be intrinsically good; we might think it better for virtue that habit did not come in, were it not that the other influences are not sufficiently to be depended on for unerring constancy, until they have acquired this farther support. Chapter V. is ON THE CONNEXION BETWEEN JUSTICE AND UTILITY. The strongest obstacle to the doctrine of Utility has been drawn from the Idea of Justice. The rapid perception and the powerful sentiment connected with the Just, seem to show it as generically distinct from every variety of the Expedient. To see whether the sense of justice can be explained on grounds of Utility, the author begins by surveying in the concrete the things usually denominated just. In the first place, it is commonly considered unjust to deprive any one of their personal liberty, or property, or anything secured to them by law: in other words, it is unjust to violate any one's legal rights. Secondly, The legal rights of a man may be such as _ought_ not to have belonged to him; that is, the law conferring those rights may be a bad law. When a law is bad, opinions will differ as to the justice or injustice of infringing it; some think that no law should be disobeyed by the individual citizen; others hold that it is just to resist unjust laws. It is thus admitted by all that there is such a thing as _moral right_, the refusal of which is injustice. Thirdly, it is considered just that each person should receive what he _deserves_ (whether good or evil). And a person is understood to deserve good if he does right, evil if he does wrong; and in particular to deserve good in return for good, and evil in return for evil. Fourthly, it is unjust to _break faith_, to violate an engagement, or disappoint expectations knowingly and voluntarily raised. Like other obligations, this is not absolute, but may be overruled by some still stronger demand of justice on the other side. Fifthly, it is inconsistent with justice to be _partial_; to show favour or preference in matters where favour does not apply. We are expected in certain cases to prefer our friends to strangers; but a tribunal is bound to the strictest impartiality; rewards and punishments should be administered impartially; so likewise the patronage of important public offices. Nearly allied to impartiality is the idea of _equality_. The justice of giving equal protection to the