This chart exhibits the trend of the death rate from all causes, by age

periods
This chart exhibits the trend of the death rate from all causes, by age
periods. The decreases are below the center line and the increases above
it.


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As a speculation, it is open to these objections

As a speculation, it is open to these objections. (1) Being contrary to
the unprejudiced notions of mankind, it demands some very powerful aid
from philosophy. On the face of things, the selfish passions and the
benevolent passions are widely distinguished, and no hypothesis has
ever yet so far overcome the disparity as to show that the one could
grow out of the other; we may discern in the attempts that love of
_simplicity_, which has done so much harm to philosophy.


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MAGNANIMITY, or HIGH-MINDEDNESS [Greek: megalopsychia], loftiness of

spirit, is the culmination of the virtues
MAGNANIMITY, or HIGH-MINDEDNESS [Greek: megalopsychia], loftiness of
spirit, is the culmination of the virtues. It is concerned with
greatness. The high-minded man is one that, being worthy, rates himself
at his real worth, and neither more (which is vanity) nor less (which
is littleness of mind). Now, worth has reference to external goods, of
which the greatest is honour. The high-minded man must be in the
highest degree honourable, for which he must be a good man; honour
being the prize of virtue. He will accept honour only from the good,
and will despise dishonour, knowing it to be undeserved. In all good or
bad fortune, he will behave with moderation; in not highly valuing even
the highest thing of all, honour itself, he may seem to others
supercilious. Wealth and fortune contribute to high-mindedness; but
most of all, superior goodness; for the character cannot exist without
perfect virtue. The high-minded man neither shuns nor courts danger;
nor is he indisposed to risk even his life. He gives favours, but does
not accept them; he is proud to the great, but affable to the lowly. He
attempts only great and important matters; is open in friendship and in
hatred; truthful in conduct, with an ironical reserve. He talks little,
either of himself or of others; neither desiring his own praise, nor
caring to utter blame. He wonders at nothing, bears no malice, is no
gossip. His movements are slow, his voice deep, his diction stately
(III.).


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The two essentials of justice are (1) the desire to punish some one,

and (2) the notion or belief that harm has been done to some definite
individual or individuals
The two essentials of justice are (1) the desire to punish some one,
and (2) the notion or belief that harm has been done to some definite
individual or individuals. Now, it appears to the author that the
desire to punish is a spontaneous outgrowth of two sentiments, both
natural, and, it may be, instinctive; the impulse of _self-defence_,
and the feeling of _sympathy_. We naturally resent, repel, and
retaliate, any harm done to ourselves and to any one that engages our
sympathies. There is nothing moral in mere resentment; the moral part
is the subordination of it to our social regards. We are moral beings,
in proportion as we restrain our private resentment whenever it
conflicts with the interests of society. All moralists agree with Kant
in saying that no act is right that could not be adopted as a law by
all rational beings (that is, consistently with the well-being of
society).


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The author, considering his thesis established, deduces from it the

corollary, that morality is _eternal and immutable_
The author, considering his thesis established, deduces from it the
corollary, that morality is _eternal and immutable_. As an object of
the Understanding, it has an invariable essence. No will, not even
Omnipotence, can make _things_ other than they are. Right and wrong, as
far as they express the real characters of actions, must immutably and
necessarily belong to the actions. By action, is of course understood
not a bare external effect, but an effect taken along with its
principle or rule, the motives or reasons of the being that performs
it. The matter of an action being the same, its morality reposes upon
the end or motive of the agent. Nothing can be obligatory in us that
was not so from eternity. The will of God could not make a thing right
that was not right in its own nature.


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He sums up the chapter thus:--"That, by an original power of the mind,

which we call _conscience_, or the _moral faculty_, we have the
conceptions of right and wrong in human conduct, of merit and demerit,
of duty and moral obligation, and our other moral conceptions; and
that, by the same faculty, we perceive some things in human conduct to
be right, and others to be wrong; that the first principles of morals
are the dictates of this faculty; and that we have the same reason to
rely upon those dictates, as upon the determinations of our senses, or
of our other natural faculties
He sums up the chapter thus:--"That, by an original power of the mind,
which we call _conscience_, or the _moral faculty_, we have the
conceptions of right and wrong in human conduct, of merit and demerit,
of duty and moral obligation, and our other moral conceptions; and
that, by the same faculty, we perceive some things in human conduct to
be right, and others to be wrong; that the first principles of morals
are the dictates of this faculty; and that we have the same reason to
rely upon those dictates, as upon the determinations of our senses, or
of our other natural faculties." Hamilton remarks that this theory
virtually founds morality on intelligence.


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