But I go farther, and observe, that this moral hypothesis and my present system not only agree together, but also that, allowing the former to be just, it is an absolute and invincible proof of the latter. For if all morality be founded on the pain or pleasure, which arises from the prospect of any loss or advantage, that may result from our own characters, or from those of others, all the effects of morality must-be derived from the same pain or pleasure, and among the rest, the passions of pride and humility. The very essence of virtue, according to this hypothesis, is to produce pleasure and that of vice to give pain. The virtue and vice must be part of our character in order to excite pride or humility. What farther proof can we desire for the double relation of impressions and ideas? The same unquestionable argument may be derived from the opinion of those, who maintain that morality is something real, essential, and founded on nature. The most probable hypothesis, which has been advanced to explain the distinction betwixt vice and virtue, and the origin of moral rights and obligations, is, that from a primary constitution of nature certain characters and passions, by the very view and contemplation, produce a pain, and others in like manner excite a pleasure. The uneasiness and satisfaction are not only inseparable from vice and virtue, but constitute their very nature and essence. To approve of a character is to feel an original delight upon its appearance. To disapprove of it is to be sensible of an uneasiness. The pain and pleasure, therefore, being the primary causes of vice and virtue, must also be the causes of all their effects, and consequently of pride and humility, which are the unavoidable attendants of that distinction.