 Hume operates with a capacious catalogue of virtues and vices. His account in the Treatise is organized around the distinction between “natural” and “artificial” virtues, which is easily misunderstood. The question is not whether some virtues are fake or phony and others are authentic. The question is whether some depend on social conventions and others do not. Organizing his catalogue by means of this distinction allows Hume to steer a middle path between those who see morality as entirely conventional (e.g., Bernard Mandeville) and those who believe it springs directly from features of human nature that exist independently of social convention (e.g., Francis Hutcheson). According to Hume, some virtues do depend on social convention but others do not (Cohon 2008: 162–163). In both cases, he seeks to explain why people tend to develop such traits and why they tend to be pleasing to judicious spectators. Hume drops the artificial-natural distinction from the second Enquiry, but his investigations there are motivated by the same questions and the resulting view also steers a middle course between figures such as Mandeville and Hutcheson.