In treating of the moral powers, I have considered various feelings as distinct parts of our constitution, each intended to answer a specific purpose in the present scene of moral discipline. I am aware of an objection that may be urged against this mode of viewing the subject,--namely, that it is an unnecessary multiplication of original principles. I am not inclined to dispute respecting the term, _original principles_. I only contend for the fact, that there are certain feelings or propensities which are found to operate in the whole of mankind; and, with regard to these, I consider our object to be, simply to view man as he is. In his physical relations, we find him endowed with a variety of senses, and a great variety of bodily functions,--each adapted to its proper purpose, and all distinct from each other; and the physiologist is content to view them simply as they are. Were he to exercise his ingenuity upon them, he might contend with much plausibility, that it is highly incorrect to speak of five distinct and separate senses;--for that they are all merely modifications of sensation, differing only in the various kinds of the external impression. Thus, what is vulgarly called sight is the simple sensation of light,--and hearing is merely the sensation of sound. This would be all very true,--but it does not appear to elucidate the subject; nor, by any ingenuity of such speculation, could we be enabled to know more concerning these senses than when we called them sight and hearing. In the same manner it would appear, that the course of inquiry, respecting our moral feelings, is simply to observe what these feelings really are, and what are their obvious tendencies. When we have done so on adequate foundation, I conceive we have every reason for considering them as principles implanted in us by the Creator, for guidance in our present relations; and, like the functions of our bodies, so the powers and feelings of our minds shew a wonderful adaptation and design, worthy of their Omnipotent Cause. But we can know nothing of them beyond the facts,--and nothing is to be gained by any attempt, however ingenious, to simplify or explain them. We have formerly had occasion to allude to various speculations of a similar character, respecting the powers of perception and simple intellect,--all of which have now given way before the general admission of the truth, that, on the questions to which they refer, no human sagacity can carry us one step beyond the simple knowledge of the facts.