 Hume is an excellent exemplar of this point, in both the Treatise and the Enquiries. Virtue, Hume maintains, is a matter of “some quality or character,” produced in one by “durable principles of the mind” (T III.iii.I, p. 575). We deem such qualities virtues not, as on the ancient Greek view, because they conduce to the happiness of the person who has them, but because they have a “tendency to the good of mankind” or society. (T III.iii.I). This service renders them pleasing to our “moral tastes:” our approbation, Hume tells us, has its source in “view of a character, which is naturally fitted to be useful to others, or to the person himself, or which is agreeable to others, or to the person himself” (T III.iii.I, 591). We can think of that as the criterion some quality of character must have to be deemed a virtue. In consequence, what counts as virtuous is an upshot of, and not the source of, the normative foundations of this view.