In a few instances, the Government dispenses rewards, as in the bestowal of office, rank, titles, and pensions, but this function is exceptional and limited.
The conduct rewarded by Society is chiefly resolvable into Beneficence.

Whoever is moved to incur sacrifices, or to go through labours, for the good of others, is the object, not merely of gratitude from the persons benefited, but of approbation from society at large.
Any remarkable strictness or fidelity in the discharge of duties properly so called, receives general esteem.

Even in matters merely ceremonial, if importance be attached to them, sedulous and exact compliance, being the distinction of the few, will earn the approbation of the many.[2] 5.

The Ethical End, or Morality, _as it has been_, is founded partly on Well-being, or Utility: and partly on Sentiment.
The portions of Morality, having in view the prevention of human misery and the promotion of human happiness, are known and obvious.
They are not the whole of Morality as it has been.
Sentiment, caprice, arbitrary liking or disliking, are names for states of feeling that do not necessarily arise from their objects, but may be joined or disjoined by education, custom, or the power of the will.

The revulsion of mind, on the part of the Jews, against eating the pig, and on our own part, as regards horse flesh, is not a primitive or natural sensibility, like the pain of hunger, or of cold, or of a musical discord; it is purely artificial; custom has made it, and could unmake it.