As the child grows older, the range of his habits increases; and by the

time he has reached his middle teens, the greater number of his personal
habits are formed
As the child grows older, the range of his habits increases; and by the
time he has reached his middle teens, the greater number of his personal
habits are formed. It is very doubtful whether a boy who has not formed
habits of punctuality before the age of fifteen will ever be entirely
trustworthy in matters requiring precision in this line. The girl who
has not, before this age, formed habits of neatness and order will
hardly make a tidy housekeeper later in her life. Those who in youth
have no opportunity to habituate themselves to the usages of society may
study books on etiquette and employ private instructors in the art of
polite behavior all they please later in life, but they will never cease
to be awkward and ill at ease. None are at a greater disadvantage than
the suddenly-grown-rich who attempt late in life to surround themselves
with articles of art and luxury, though their habits were all formed
amid barrenness and want during their earlier years.


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Chapter IV

Chapter IV. enquires whether a moral action must proceed from a moral
purpose in the agent. He decides in the affirmative, replying to
certain objections, and more especially to the allegation of Hume, that
justice is not a natural, but an artificial virtue. This last question
is pursued at great length in Chapter V., and the author takes occasion
to review the theory of Utility or Benevolence, set up by Hume as the
basis of morals. He gives Hume the credit of having made an important
step in advance of the Epicurean, or Selfish, system, by including the
good of others, as well as our own good, in moral acts. Still, he
demands why, if Utility and Virtue are identical, the same name should
not express both. It is true, that virtue is both agreeable and useful
in the highest degree; but that circumstance does not prevent it from
having a quality of its own, not arising from its being useful and
agreeable, but arising from its being virtue. The common good of
society, though a pleasing object to all men, hardly ever enters into
the thoughts of the great majority; and, if a regard to it were the
sole motive of justice, only a select number would ever be possessed of
the virtue. The notion of justice carries inseparably along with it a
notion of moral obligation; and no act can be called an act of justice
unless prompted by the motive of justice.


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