(1.) The determination or decision may arise out of a certain state of arrangement of the moving powers themselves, in consequence of which some one of them has acquired a predominating influence in the moral system. This usually results from habit, or frequent indulgence, as we shall see in a subsequent part of our inquiry. A man, for example, may desire an object, but perceive that the attainment would require a degree of exertion greater than he is disposed to devote to it. This is the preponderating love of ease, a branch of self-love. Another may perceive that the gratification would impair his good name, or the estimation in which he is anxious to stand in the eyes of other men;--this is the predominating love of approbation, or regard to character. In the same manner, a third may feel that it would interfere with his schemes of avarice or ambition,--and so in regard to the other desires. On a similar principle, a man may experience a strong impulse of anger, but perceive that there would be danger in gratifying it, or that he would promote his reputation or his interest by not acting upon it;--he may experience a benevolent affection, but feel that the exercise would interfere too much with his personal interest or comfort. (2.) The determination may arise from a sense of duty, or an impression of moral rectitude, apart from every consideration of a personal nature. This is the _Moral Principle_ or _Conscience_;--in every mind in a state of moral health, it is the supreme and regulating principle, preserving among the moving powers a certain harmony to each other, and to the principles of moral rectitude. It often excites to conduct which requires a sacrifice of self-love, and so prevents this principle from interfering with the sound exercise of the affections. It regulates the desires, and restrains them by the simple rule of purity;--it directs and regulates the affections in the same manner by the high sense of moral responsibility; and it thus maintains order and harmony in the whole moral system. One of the chief diversities of human character, indeed, arises from the circumstance of one man being habitually influenced by the simple and straight-forward principle of duty, and another merely by a kind of contest between desires and motives of a very inferior or selfish nature. Thus also we acquire a knowledge of the moral temperament of different men, and learn to adapt our measures accordingly in our transactions with them. In endeavouring, for example, to excite three individuals to some act of usefulness, we come to know, that in one we have only to appeal to his sense of duty; in another to his vanity or love of approbation; while we have no hope of making any impression on the third, unless we can make it appear to bear upon his interest.