Disinterested sentiment is so minor a point as to call forth only the passing allusion to 'a certain natural affection.' III .-- Happiness is not considered except in a vague reference to good public and private as involved with Fit and Unfit action.
IV .-- His account of Duties is remarkable only for the consistency of his attempt to find parallels for each amongst intellectual relations.
The climax intended in the assimilation of Injustice to Contradictions is a very anti-climax; if people were only '_as much_' ashamed of doing injustice as of believing contradictions, the moral order of the world would be poorly provided for.
V .-- The relation of Ethics to Politics is hardly touched.

Society is born of the desire to multiply affinities through mutual interchange of good offices.
VI .-- His Ethical disquisition is only part of a Theological argument; and this helps to explain his assertion of the Independence as well as of the Insufficiency of Morality.

The final outcome of the discussion is that Morality needs the support of Revelation.

But, to get from this an argument for the truth of Revelation, it is necessary that morality should have an independent foundation in the nature of things, apart from any direct divine appointment.
WILLIAM WOLLASTON (1659-1724), author of the 'Religion of Nature Delineated,' is usually put into the same class of moralists with Clarke.

With him, a _bad_ action (whether of commission or omission) contains the denial of a true proposition.