Having illustrated at length this reading, in regard to the duty of

keeping a promise, he contrasts, at the close of the section, the all
but infallibility of common human reason in practice with its
helplessness in speculation
Having illustrated at length this reading, in regard to the duty of
keeping a promise, he contrasts, at the close of the section, the all
but infallibility of common human reason in practice with its
helplessness in speculation. Notwithstanding, it finds itself unable to
settle the contending claims of Reason and Inclination, and so is
driven to devise a practical philosophy, owing to the rise of a
"Natural Dialectic" or tendency to refine upon the strict laws of duty
in order to make them more pleasant. But, as in the speculative region,
the Dialectic cannot be properly got rid of without a complete Critique
of Reason.


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It is farther alleged against Utility, that it renders men cold and

unsympathizing, chills the moral feelings towards individuals, and
regards only the dry consequences of actions, without reference to the
moral qualities of the agent
It is farther alleged against Utility, that it renders men cold and
unsympathizing, chills the moral feelings towards individuals, and
regards only the dry consequences of actions, without reference to the
moral qualities of the agent. The author replies that Utility, like any
other system, admits that a right action does not necessarily indicate
a virtuous character. Still, he contends, in the long run, the best
proof of a good character is good actions. If the objection means that
utilitarians do not lay sufficient stress on the beauties of character,
he replies that this is the accident of persons cultivating their moral
feelings more than their sympathies and artistic perceptions, and may
occur under every view of the foundation of morals.


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He next explains the growth of Remorse, as another element of the Moral

Sense
He next explains the growth of Remorse, as another element of the Moral
Sense. The abhorrence that we feel for bad actions is extended to the
agent; and, in spite of certain obstacles to its full manifestation,
that abhorrence is prompted when the agent is self.


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