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self-love, do in general contribute and lead us to public good as really as to private.

[6] It might be thought too minute and particular, and would carry us too great a length, to distinguish between and compare together the several passions or appetites distinct from benevolence, whose primary use and intention is the security and good of society; and the passions distinct from self-love, whose primary intention and design is the security and good of the individual*.

would as much feel the pain of hunger as he would that of the gout: and it is plainly supposable, there may be creatures with self-love in them to the highest degree, who may be quite insensible and indifferent (as men in some cases are) to the contempt and esteem of those, upon whom their happiness does not in some further respects depend.

And as self-love and the several particular passions and appetites are in themselves totally different; so that some actions proceed from one, and some from the other, will be manifest to any who will observe the two following very supposable cases :

[b] One man rushes upon certain ruin for the gratification of a present desire nobody will call the principle of this action self-love. Suppose another man to go through some laborious work, upon promise of a great reward, without any distinct knowledge what the reward will be: this course of action cannot be ascribed to any particular passion.

The former of these actions is plainly to be imputed to some particular passion or affection, the latter as plainly to the general affection or principle of self-love.

That there are some particular pursuits or actions concerning which we cannot determine how far they are owing to one, and how far to the other, proceeds from this, that the two principles are frequently mixed together, and run into each other.

* If any desire to see this distinction and comparison made in a

[7] It is enough to the present argument, that desire of esteem from others, contempt and esteem of them, love of society as distinct from affection to the good of it, indignation against successful vice, that these are public affections or passions; have an immediate respect to others, naturally lead us to regulate our behaviour in such a manner as will be of service to our fellowcreatures. If any or all of these may be considered likewise as private affections, as tending to private good; this does not hinder them from being public affections too, or destroy the good influence of them upon society, and their tendency to public good.

[8] It may be added, that as persons without any conviction from reason of the desirableness of life, would yet of course preserve it merely from the appetite of hunger; so, by acting merely from regard (suppose) to reputation, particular instance, the appetite and passion now mentioned may serve for one. Hunger is to be considered as a private appetite; because the end for which it was given us is the preservation of the individual. Desire of esteem is a public passion; because the end for which it was given us is to regulate our behaviour towards society. The respect which this has to private good is as remote as the respect that has to public good; and the appetite is no more self-love, than the passion is benevolence. The object and end of the former is merely food; the object and end of the latter is merely esteem: but the latter can no more be gratified, without contributing to the good of society, than the former can be gratified, without contributing to the preservation of the individual.

without any consideration of the good of others, men often contribute to public good. In both these instances they are plainly instruments in the hands of another, in the hands of Providence, to carry on ends, the preservation of the individual and good of society, which they themselves have not in their view or intention.

[9] The sum is, men have various appetites, passions, and particular affections, quite distinct both from self-love and from benevolence; all of these have a tendency to promote both public and private good, and may be considered as respecting others and ourselves equally and in common: but some of them seem most immediately to respect others, or tend to public good; others of them most immediately to respect self, or tend to private good: as the former are not benevolence, so the latter are not selflove; neither sort are instances of our love either to ourselves or others, but only instances of our Maker's care and love both of the individual and the species, and proofs that he intended we should be instruments of good to each other, as well as that we should be so to ourselves.

[10] Thirdly, There is a principle of reflection in men, by which they distinguish between, approve and disapprove their own actions.

We

are plainly constituted such sort of creatures as to reflect upon our own nature. The mind can take a view of what passes within itself, its propensions, aversions, passions, affections, as respecting such objects, and in such degrees, and of the several actions consequent thereupon. In this survey it approves of one, disapproves of another, and towards a third is affected in neither of these ways, but is quite indifferent. This principle in man, by which he approves or disapproves his heart, temper, and actions, is conscience; for this is the strict sense of the word, though sometimes it is used so as to take in

more.

[11] And that this faculty tends to restrain men from doing mischief to each other, and leads them to do good, is too manifest to need being insisted upon. Thus, a parent has the affection of love to his children: this leads him to take care of, to educate, to make due provision for them; the natural affection leads to this: but the reflection that it is his proper business, what belongs to him, that it is right and commendable so to do; this, added to the affection, becomes a much more settled principle, and carries him on through more labour and difficulties for the sake of his children, than he would undergo from

that affection alone; if he thought it, and the course of action it led to, either indifferent or criminal.

[12] This indeed is impossible, to do that which is good, and not to approve of it; for which reason they are frequently not considered as distinct, though they really are: for men often approve of the actions of others, which they will not imitate, and likewise do that which they approve not.

[13] It cannot possibly be denied, that there is this principle of reflection or conscience in human nature. Suppose a man to relieve an innocent person in great distress; suppose the same man afterwards, in the fury of anger, to do the greatest mischief to a person who had given no just cause of offence; to aggravate the injury, add the circumstances of former friendship, and obligation from the injured person: let the man who is supposed to have done these two different actions, coolly reflect upon them afterwards, without regard to their consequences to himself; to assert that any common man would be affected in the same way towards these different actions, that he would make no distinction between them, but approve or disapprove them equally, is too glaring a falsity to need being confuted. There is there

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