What then? would you not be captivated by the sight of such a stupendous work, even though it did not cover you, protect you, cherish you, bring you into existence and penetrate you with its spirit? Though these heavenly bodies are of the very first importance to us, and are, indeed, essential to our life, yet we can think of nothing but their glorious majesty, and similarly all virtue, especially that of gratitude, though it confers great advantages upon us, does not wish to be loved for that reason; it has something more in it than this, and he who merely reckons it among useful things does not perfectly comprehend it. A man, you say, is grateful because it is to his advantage to be so. If this be the case, then his advantage will be the measure of his gratitude. Virtue will not admit a covetous lover; men must approach her with open purse. The ungrateful man thinks, “I did wish to be grateful, but I fear the expense and danger and insults to which I should expose myself: I will rather consult my own interest.” Men cannot be rendered grateful and ungrateful by the same line of reasoning: their actions are as distinct as their purposes. The one is ungrateful, although it is wrong, because it is his interest; the other is grateful, although it is not his interest, because it is right.