No views of utility or of future beneficial consequences enter into this sentiment of approbation; yet is it of a kind similar to that other sentiment, which arises from views of a public or private utility.

The same social sympathy, we may observe, or fellow-feeling with human happiness or misery, gives rise to both; and this analogy, in all the parts of the present theory, may justly be regarded as a confirmation of it.
SECTION VIII.
OF QUALITIES IMMEDIATELY AGREEABLE TO OTHERS.
[Footnote: It is the nature and, indeed, the definition of virtue, that it is A QUALITY OF THE MIND AGREEABLE TO OR APPROVED OF BY EVERY ONE WHO CONSIDERS OR CONTEMPLATES IT.

But some qualities produce pleasure, because they are useful to society, or useful or agreeable to the person himself; others produce it more immediately, which is the case with the class of virtues here considered.] AS the mutual shocks, in SOCIETY, and the oppositions of interest and self-love have constrained mankind to establish the laws of JUSTICE, in order to preserve the advantages of mutual assistance and protection: in like manner, the eternal contrarieties, in COMPANY, of men's pride and self-conceit, have introduced the rules of Good Manners or Politeness, in order to facilitate the intercourse of minds, and an undisturbed commerce and conversation.

Among well-bred people, a mutual deference is affected; contempt of others disguised; authority concealed; attention given to each in his turn; and an easy stream of conversation maintained, without vehemence, without interruption, without eagerness for victory, and without any airs of superiority.

These attentions and regards are immediately AGREEABLE to others, abstracted from any consideration of utility or beneficial tendencies: they conciliate affection, promote esteem, and extremely enhance the merit of the person who regulates his behaviour by them.
Many of the forms of breeding are arbitrary and casual; but the thing expressed by them is still the same.