o what is evil. Thus, though men, to avoid the shame of
one villainy, are sometimes guilty of a greater, yet it is easy to see
that the original tendency of shame is to prevent the doing of shameful
actions; and its leading men to conceal such actions when done is only in
consequence of their being done; _i.e._, of the passion's not having
answered its first end.

If it be said that there are persons in the world who are in great
measure without the natural affections towards their fellow-creatures,
there are likewise instances of persons without the common natural
affections to themselves. But the nature of man is not to be judged of
by either of these, but by what appears in the common world, in the bulk
of mankind.

I am afraid it would be thought very strange, if to confirm the truth of
this account of human nature, and make out the justness of the foregoing
comparison, it should be added that from what appears, men in fact as
much and as often contradict that _part_ of their nature which respects
_self_, and which leads them to their _own private_ good and happiness,
as they contradict that _part_ of it which respects _society_, and tends
to _public_ good: that there are as few persons who attain the greatest
satisfaction and enjoyment which they might attain in the present world,
as who do the greatest good to others which they might do; nay, that
there are as few who can be said really and in earnest to aim at one as
at the other. Take a survey of mankind: the world in general, the good
and bad, almost without exception, equally are agreed that were religion
out of the case, the happiness of the present life would consist in a
manner wholly in riches, honours, sensual gratifications; insomuch that
one scarce hears a reflection made upon prudence, life, conduct, but upon
this supposition. Yet, on the contrary, that persons in the greatest
affluence of fortune are no happier than such as have only a competency;
that the cares and disappointments of ambition for the most part far
exceed the satisfactions of it; as also the miserable intervals of
intemperance and excess, and the many untimely deaths occasioned by a
dissolute course of life: these things are all seen, acknowledged, by
every one acknowledged; but are thought no objections against, though
they expressly contradict, this universal principle--that the happiness
of the present life consists in one or other of them. Whence is all this
absurdity and co