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liable for a bad action, it is not sufficient that the action be morally reprehensible; we must impute the badness of the fleeting act to the enduring agent. Not all dangerous or forbidden actions incur blame for the agent; these carried out accidentally, for instance, don’t. It is simply when, and since, the motion’s cause is a few enduring ardour or trait of character within the agent that sheis accountable for it. Linked with these meta-ethical controversies is the dilemma of understanding the moral life both as the “ancients” do, when it comes to virtues and vices of character, or because the “moderns” do, primarily by way of rules of responsibility or Amazing trucker semi truck in autumn vintage posternatural legislation. While even so legislation-oriented a thinker as Hobbes has a great deal to say about virtue, the ethical writers of the seventeenth and eighteenth centuries predominantly favor a rule- or law-ruled understanding of morals, giving precedence to legal guidelines of nature or ideas of responsibility. The chief exception here is the moral sense faculty, which advocates an evaluation of the ethical life more like that of the Greek and Hellenistic thinkers, when it comes to settled traits of character — although they too discover a place for principles of their ethics. Hume explicitly favors an ethic of character alongside “ancient” lines. Yet he insists on a role for rules of duty inside the domain of what he calls the bogus virtues. Hume’s major moral writings are Book three of his Treatise of
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