I shall begin with observing, that this quality, which we call _property_, is like many of the imaginary qualities of the _Peripatetic_ philosophy, and vanishes upon a more accurate inspection into the subject, when considered apart from our moral sentiments, 'Tis evident property does not consist in any of the sensible qualities of the object. For these may continue invariably the same, while the property changes. Property, therefore, must consist in some relation of the object. But 'tis not in its relation with regard to other external and inanimate objects. For these may also continue invariably the same, while the property changes. This quality, therefore, consists in the relations of objects to intelligent and rational beings. But 'tis not the external and corporeal relation which forms the essence of property. For that relation may be the same betwixt inanimate objects, or with regard to brute creatures; though in those cases it forms no property. 'Tis therefore in some internal relation that the property consists; that is, in some influence which the external relations of the object have on the mind and actions. Thus, the external relation which we call _occupation_ or first possession, is not of itself imagined to be the property of the object, but only to cause its property. Now, 'tis evident this external relation causes nothing in external objects, and has only an influence on the mind, by giving us a sense of duty in abstaining from that object, and in restoring it to the first possessor. These actions are properly what we call _justice_; and consequently 'tis on that virtue that the nature of property depends, and not the virtue on the property. If any one, therefore, would assert that justice is a natural virtue, and injustice a natural vice, he must assert, that abstracting from the notions of _property_ and _right_ and _obligation_, a certain conduct and train of actions, in certain external relations of objects, has naturally a moral beauty or deformity, and causes an original pleasure or uneasiness. Thus, the restoring a man's goods to him is considered as virtuous, not because nature has annexed a certain sentiment of pleasure to such a conduct with regard to the property of others, but because she has annexed that sentiment to such a conduct, with regard to those external objects of which others have had the first or long possession, or which they have received by the consent of those who have had first or long possession. If nature has given us no such sentiment, there is not naturally, nor antecedent to human conventions, any such thing as property. Now, though it seems sufficiently evident, in this dry and accurate consideration of the present subject, that nature has annexed no pleasure or sentiment of approbation to such a conduct, yet, that I may leave as little room for doubt as possible, I shall subjoin a few more arguments to confirm my opinion.