Here is a man that does many benevolent actions; relieves the distressed, comforts the afflicted, and extends his bounty even to the greatest strangers. No character can be more amiable and virtuous. We regard these actions as proofs of the greatest humanity. This humanity bestows a merit on the actions. A regard to this merit is, therefore, a secondary consideration, and derived from the antecedent principles of humanity, which is meritorious and laudable. In short, it may be established as an undoubted maxim, _that no action can be virtuous, or morally good, unless there be in human nature some motive to produce it distinct from the sense of its morality_. But may not the sense of morality or duty produce an action, without any other motive? I answer, it may; but this is no objection to the present doctrine. When any virtuous motive or principle is common in human nature, a person who feels his heart devoid of that motive, may hate himself upon that account, and may perform the action without the motive, from a certain sense of duty, in order to acquire, by practice, that virtuous principle, or at least to disguise to himself, as much as possible, his want of it. A man that really feels no gratitude in his temper, is still pleased to perform grateful actions, and thinks he has, by that means, fulfilled his duty. Actions are at first only considered as signs of motives: but 'tis usual, in this case, as in all others, to fix our attention on the signs, and neglect, in some measure, the thing signified. But though, on some occasions, a person may perform an action merely out of regard to its moral obligation, yet still this supposes in human nature some distinct principles, which are capable of producing the action, and whose moral beauty renders the action meritorious.