se from the sensations; and
consequently any object, whether animate or inanimate, rational or
irrational, might become morally good or evil, provided it can excite
a satisfaction or uneasiness. But though this objection seems to be the
very same, it has by no means the same force, in the one case as in
the other. For, first, tis evident, that under the term pleasure, we
comprehend sensations, which are very different from each other, and
which have only such a distant resemblance, as is requisite to make them
be expressed by the same abstract term. A good composition of music and
a bottle of good wine equally produce pleasure; and what is more, their
goodness is determined merely by the pleasure. But shall we say upon
that account, that the wine is harmonious, or the music of a good
flavour? In like manner an inanimate object, and the character or
sentiments of any person may, both of them, give satisfaction; but as
the satisfaction is different, this keeps our sentiments concerning them
from being confounded, and makes us ascribe virtue to the one, and not
to the other. Nor is every sentiment of pleasure or pain, which arises
from characters and actions, of that peculiar kind, which makes us
praise or condemn. The good qualities of an enemy are hurtful to us; but
may still command our esteem and respect. It is only when a character
is considered in general, without reference to our particular interest,
that it causes such a feeling or sentiment, as denominates it morally
good or evil. It is true, those sentiments, from interest and morals,
are apt to be confounded, and naturally run into one another. It seldom
happens, that we do not think an enemy vicious, and can distinguish
betwixt his opposition to our interest and real villainy or baseness.
But this hinders not, but that the sentiments are, in themselves,
distinct; and a man of temper and judgment may preserve himself from
these illusions. In like manner, though it is certain a musical voice is
nothing but one that naturally gives a particular kind of pleasure; yet
it is difficult for a man to be sensible, that the voice of an enemy is
agreeable, or to allow it to be musical. But a person of a fine ear, who
has the command of himself, can separate these feelings, and give praise
to what deserves it.

SECONDLY, We may call to remembrance the preceding system of the
passions, in order to remark a still more considerable difference
among our pains and pleasures. Pri