 Here it would seem that Hutcheson’s justification for treating virtuous conduct as in the interest of the virtuous is as plain as day. In conducting our “reflex Acts” concerning our own virtuous conduct, we trigger our “virtuous affections”, which themselves have a “worth” that no intenseness or duration of any external sensation could match. If we interpret Hutcheson as a qualitative hedonist, the explanation of the benefits one maintains as a result of virtue are straightforward.