To sum up the results of a rather complicated discussion: I consider Virtue as a quality manifested in the performance of duty (or good acts going beyond strict duty): it is indeed primarily attributed to the mind or character of the agent; but it is only known to us through its manifestations in feelings and acts. Accordingly, in endeavouring to make precise our conceptions of the particular virtues, we have to examine the states of consciousness in which they are manifested. Examining these, we find that the element of volition is primarily important, and in some cases almost of sole importance, but yet that the element of emotion cannot be altogether discarded without palpable divergence from common sense. Again, concentrating our attention on the volitional element, we find that in most cases what we regard as manifestations of virtue are the volitions to produce certain particular effects; the general determination to do right as right, duty for duty’s sake, is indeed thought to be of fundamental importance as a generally necessary spring of virtuous action; but it is not thought to be an indispensable condition of the existence of virtue in any particular case. Similarly in considering the emotional element, though an ardent love of virtue or aversion to vice generally is a valuable stimulus to virtuous conduct, it is not a universally necessary condition of it: and in the case of some acts the presence of other emotions--such as kind affection--makes the acts better than if they were done from a purely moral motive. Such emotions, however, cannot be commanded at will: and this is also true of the knowledge of what ought to be done in any particular case,--which, if we restrict the term ‘virtuous’ to right acts, is obviously required to render conduct perfectly virtuous. For these and other reasons I consider that though Virtue is distinguished by us from other excellences by the characteristic of voluntariness--it must be _to some extent_ capable of being realised at will when occasion arises--this voluntariness attaches to it only in a certain degree; and that, though a man can always do his Duty if he knows it, he cannot always realise virtue in the highest degree.