m self-love, has really more SIMPLICITY in it, and is more
conformable to the analogy of nature than that which pretends to resolve
all friendship and humanity into this latter principle. There are bodily
wants or appetites acknowledged by every one, which necessarily precede
all sensual enjoyment, and carry us directly to seek possession of the
object. Thus, hunger and thirst have eating and drinking for their end;
and from the gratification of these primary appetites arises a pleasure,
which may become the object of another species of desire or inclination
that is secondary and interested. In the same manner there are mental
passions by which we are impelled immediately to seek particular
objects, such as fame or power, or vengeance without any regard to
interest; and when these objects are attained a pleasing enjoyment
ensues, as the consequence of our indulged affections. Nature must,
by the internal frame and constitution of the mind, give an original
propensity to fame, ere we can reap any pleasure from that acquisition,
or pursue it from motives of self-love, and desire of happiness. If I
have no vanity, I take no delight in praise: if I be void of ambition,
power gives me no enjoyment: if I be not angry, the punishment of an
adversary is totally indifferent to me. In all these cases there is a
passion which points immediately to the object, and constitutes it
our good or happiness; as there are other secondary passions which
afterwards arise, and pursue it as a part of our happiness, when once it
is constituted such by our original affections. Were there no appetite
of any kind antecedent to self-love, that propensity could scarcely ever
exert itself; because we should, in that case, have felt few and slender
pains or pleasures, and have little misery or happiness to avoid or to
pursue.

Now where is the difficulty in conceiving, that this may likewise be the
case with benevolence and friendship, and that, from the original frame
of our temper, we may feel a desire of another's happiness or good,
which, by means of that affection, becomes our own good, and is
afterwards pursued, from the combined motives of benevolence and
self-enjoyments? Who sees not that vengeance, from the force alone of
passion, may be so eagerly pursued, as to make us knowingly neglect
every consideration of ease, interest, or safety; and, like some
vindictive animals, infuse our very souls into the wounds we give an
enemy; [Footnote: Anim