To begin with _vice_ and _virtue_, which are the most obvious causes of these passions, 'twould be entirely foreign to my present purpose to enter upon the controversy, which of late years has so much excited the curiosity of the public, _whether these moral distinctions be founded on natural and original principles, or arise from interest and education_. The examination of this I reserve for the following book; and, in the mean time, shall endeavour to show, that my system maintains its ground upon either of these hypotheses, which will be a strong proof of its solidity. For, granting that morality had no foundation in nature, it must still be allowed, that vice and virtue, either from self-interest or the prejudices of education, produce in us a real pain and pleasure; and this we may observe to be strenuously asserted by the defenders of that hypothesis. Every passion, habit, or turn of character (say they) which has a tendency to our advantage or prejudice, gives a delight or uneasiness; and 'tis from thence the approbation or disapprobation arises. We easily gain from the liberality of others, but are always in danger of losing by their avarice: courage defends us, but cowardice lays us open to every attack: justice is the support of society, but injustice, unless checked, would quickly prove its ruin: humility exalts, but pride mortifies us. For these reasons the former qualities are esteemed virtues, and the latter regarded as vices. Now, since 'tis granted there is a delight or uneasiness still attending merit or demerit of every kind, this is all that is requisite for my purpose. 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, 'tis 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?