elief of REAL safety. But the imagination
is here assisted by the presence of a striking object; and yet prevails
not, except it be also aided by novelty, and the unusual appearance of
the object. Custom soon reconciles us to heights and precipices, and
wears off these false and delusive terrors. The reverse is observable in
the estimates which we form of characters and manners; and the more we
habituate ourselves to an accurate scrutiny of morals, the more delicate
feeling do we acquire of the most minute distinctions between vice and
virtue. Such frequent occasion, indeed, have we, in common life, to
pronounce all kinds of moral determinations, that no object of this kind
can be new or unusual to us; nor could any FALSE views or prepossessions
maintain their ground against an experience, so common and familiar.
Experience being chiefly what forms the associations of ideas, it is
impossible that any association could establish and support itself, in
direct opposition to that principle.

Usefulness is agreeable, and engages our approbation. This is a matter
of fact, confirmed by daily observation. But, USEFUL? For what? For
somebody's interest, surely. Whose interest then? Not our own only: For
our approbation frequently extends farther. It must, therefore, be the
interest of those, who are served by the character or action approved
of; and these we may conclude, however remote, are not totally
indifferent to us. By opening up this principle, we shall discover one
great source of moral distinctions.

PART II.

Self-love is a principle in human nature of such extensive energy, and
the interest of each individual is, in general, so closely connected
with that of the community, that those philosophers were excusable, who
fancied that all our concern for the public might be resolved into a
concern for our own happiness and preservation. They saw every moment,
instances of approbation or blame, satisfaction or displeasure
towards characters and actions; they denominated the objects of these
sentiments, VIRTUES, or VICES; they observed, that the former had
a tendency to increase the happiness, and the latter the misery of
mankind; they asked, whether it were possible that we could have any
general concern for society, or any disinterested resentment of the
welfare or injury of others; they found it simpler to consider all
these sentiments as modifications of self-love; and they discovered a
pretence, at least, for