Second, and related to the previous point, although Hume does not provide any substantial or robust theory of moral capacity, it is possible to find, within what he provides, material that suggests a less “rationalistic” understanding of moral capacity. It may be argued, for example, that in Hume’s system there is an intimate and important relationship between moral sense and virtue. Our moral sense should be understood in terms of our general capacity to feel and direct moral sentiments at both ourselves and at others. Hume points out that children acquire the artificial virtues, involving the conventions of justice, by way not only of learning their advantages but also learning to feel the relevant moral sentiments when these conventions are violated (T 3.2.3.26/500–01). The mechanism of the moral sentiments both cultivates and maintains the artificial virtues. Hume has less to say about the role of moral sentiment in relation to the natural virtues but similar observations would seem to apply. As children grow up and mature they become increasingly aware that their qualities of character affect both others and themselves and that these will inevitably give rise to moral sentiments in the people they will deal with. This entire process of becoming aware of the moral sentiments of others, and “surveying ourselves as we appear to others” (T 3.3.1.8, 3.3.1.26, 3.3.1.30, 3.3.6.6/576–7, 589, 591, 620; EM 9.10, App. 4.3/276, 314) surely serves to develop the natural as well as the artificial virtues. Along these lines, Hume maintains that this disposition to “survey ourselves” and seek our own “peace and satisfaction” is the surest guardian of every virtue (EM 9.10/276). Any person who entirely lacks this disposition will be shameless and will inevitably lack all the virtues that depend on moral reflection for their development and stability.