TABLE OF CONTENTS

PART I.
THE THEORY OF ETHICS.

CHAPTER I.
PRELIMINARY VIEW OF ETHICAL QUESTIONS.
I.--The ETHICAL STANDARD. Summary of views.
II.--PSYCHOLOGICAL questions. 1. The Moral Faculty. 2. The Freedom of the Will; the sources of Disinterested conduct.
III.--The BONUM, SUMMUM BONUM, or Happiness.
IV.--The CLASSIFICATION OF DUTIES, and the Moral Code.
V.--Relationship of Ethics to POLITICS.
VI.--Relation to Theology.

CHAPTER II.
THE ETHICAL STANDARD.
1. Ethics, as a department of Practice, is defined by its End.
2. The Ethical End is the welfare of society, realized through rules of conduct duly enforced.
3. The Rules of Ethics are of two kinds. The first are imposed under a penalty. These are Laws proper, or Obligatory Morality.
4. The second are supported by Rewards; constituting Optional Morality, Merit, Virtue, or Nobleness.
5. The Ethical End, or Morality, as it has been, is founded partly in Utility, and partly in Sentiment.
6. The Ethical End is limited, according to the view taken of Moral Government, or Authority:--Distinction between Security and Improvement.
7. Morality, in its essential parts, is Eternal and Immutable; in other parts, it varies with custom.
8. Enquiry as to the kind, of proof that an Ethical Standard is susceptible of. The ultimate end of action must be referred to individual judgment.
9. The judgment of Mankind is, with some qualifications, in favour of Happiness as the supreme end of conduct.
10. The Ethical end that society is tending to, is Happiness, or Utility.
11. Objections against Utility. I.--Happiness is not the sole aim of human pursuit.
12. II.--The consequences of actions are beyond calculation.
13. III.--The principle of Utility contains no motives to seek the happiness of others.

CHAPTER III.
THE MORAL FACULTY.
1. Question whether the Moral Faculty be simple or complex.
2. Arguments in favour of its being simple and intuitive:--First, Our moral judgments are immediate and instantaneous.
3. Secondly, It is a faculty common to all mankind.
4. Thirdly, It is different from any other mental phenomenon.
5. Replies to these Arguments, and Counter-arguments:---First; Immediateness of operation is no proof of an innate origin.
6. Secondly, The alleged similarity of mens moral judgments holds only in a limited degree. Answers given by the advocates of an Innate sentiment, to the discrepancies.
7. Thirdly, Moral right and wrong is not an indivisible property, but an extensive Code of regulations.
8. Fourthly, Intuition is not sufficient to settle debated questions.
9. Fifthly, It is possible to analyze the Moral Faculty:--Estimate of the operation of (1) Prudence, (2) Sympathy, and (3) the Emotions generally.
10. The peculiar attribute of Rightness arises from the institution of Government or Authority.
11. The speciality of Conscience, or the Moral Sentiment, is identified with our education under Government, or Authority.

PART II.
THE ETHICAL SYSTEMS.
SOKRATES. His subjects were Men and Society. His Ethical Standard indistinctly expressed. Resolved Virtue into Knowledge. Ideal of pursuit--Well-doing. Inculcated self-denying Precepts. Political Theory. Connexion of Ethics with Theology slender.
PLATO. Review of the Dialogues containing portions of Ethical Theory:--Alkibiades I. discusses Just and Unjust. Alkibiades II. the knowledge of Good or Reason. Hippias Minor identifies Virtue with Knowledge. Minos (on Law) refers everything to the decision of an Ideal Wise man. Laekes resolves Courage, and Charmides Temperance, into Intelligence or the supreme science of good and evil. Lysis (on Friendship) gives the Idea of the good as the supreme object of affection. Menon enquires, Is virtue _teachable?_ and iterates the science of good and evil. Protagoras makes Pleasure the only good, and Pain the only
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