[3] As a proof how confused our way of thinking on this subject commonly is, we may observe, that those who assert that morality is demonstrable, do not say that morality lies in the relations, and that the relations are distinguishable by reason. They only say, that reason can discover such an action, in such relations, to be virtuous, and such another vicious. It seems they thought it sufficient if they could bring the word Relation into the proposition, without troubling themselves whether it was to the purpose or not. But here, I think, is plain argument. Demonstrative reason discovers only relations. But that reason, according to this hypothesis, discovers also vice and virtue. These moral qualities, therefore, must be relations. When we blame any action, in any situation, the whole complicated object of action and situation must form certain relations, wherein the essence of vice consists. This hypothesis is not otherwise intelligible. For what does reason discover, when it pronounces any action vicious? Does it discover a relation or a matter of fact? These questions are decisive, and must not be eluded. SECTION II. MORAL DISTINCTIONS DERIVED FROM A MORAL SENSE. Thus the course of the argument leads us to conclude, that since vice and virtue are not discoverable merely by reason, or the comparison of ideas, it must be by means of some impression or sentiment they occasion, that we are able to mark the difference betwixt them. Our decisions concerning moral rectitude and depravity are evidently perceptions; and as all perceptions are either impressions or ideas, the exclusion of the one is a convincing argument for the other. Morality, therefore, is more properly felt than judged of; though this feeling or sentiment is commonly so soft and gentle that we are apt to confound it with an idea, according to our common custom of taking all things for the same which have any near resemblance to each other. The next question is, of what nature are these impressions, and after what manner do they operate upon us? Here we cannot remain long in suspense, but must pronounce the impression arising from virtue to be agreeable, and that proceeding from vice to be uneasy. Every moment's experience must convince us of this. There is no spectacle so fair and beautiful as a noble and generous action; nor any which gives us more abhorrence than one that is cruel and treacherous. No enjoyment equals the satisfaction we receive from the company of those we love and esteem; as the greatest of all punishments is to be obliged to pass our lives with those we hate or contemn. A very play or romance may afford us instances of this pleasure which virtue conveys to us; and pain, which arises from vice.