although two of them may work together. Now, as we have assumed that actions of moral worth are in point of fact realities; it follows that they also must proceed from one of these primal sources.

But, by the eighth axiom, they cannot arise from the first, and still less from the second; since all conduct springing from the latter is morally worthless, while the offshoots of the former are in part neither good nor bad in themselves. Hence they must have their origin in the third incentive; and this will be established a posteriori in the sequel.

(2) Direct sympathy with another is limited to his sufferings, and is not immediately awakened by his well-being: the latter per se leaves us indifferent. J. J. Rousseau in his �mile (Bk. IV.) expresses the same view: