in their prosperity, and sorrow in their distress, as we have from
reflection upon our own. Now there is nothing strange or unaccountable
in our being thus carried out, and affected towards the interests of
others. For, if there be any appetite, or any inward principle besides
self-love; why may there not be an affection to the good of our fellow-
creatures, and delight from that affection's being gratified, and
uneasiness from things going contrary to it? {13}

Of these two, delight in the prosperity of others, and compassion for
their distresses, the last is felt much more generally than the former.
Though men do not universally rejoice with all whom they see rejoice,
yet, accidental obstacles removed, they naturally compassionate all, in
some degree, whom they see in distress; so far as they have any real
perception or sense of that distress: insomuch that words expressing this
latter, pity, compassion, frequently occur: whereas we have scarce any
single one by which the former is distinctly expressed. Congratulation
indeed answers condolence: but both these words are intended to signify
certain forms of civility rather than any inward sensation or feeling.
This difference or inequality is so remarkable that we plainly consider
compassion as itself an original, distinct, particular affection in human
nature; whereas to rejoice in the good of others is only a consequence of
the general affection of love and good-will to them. The reason and
account of which matter is this: when a man has obtained any particular
advantage or felicity, his end is gained; and he does not in that
particular want the assistance of another: there was therefore no need of
a distinct affection towards that felicity of another already obtained;
neither would such affection directly carry him on to do good to that
person: whereas men in distress want assistance; and compassion leads us
directly to assist them. The object of the former is the present
felicity of another; the object of the latter is the present misery of
another. It is easy to see that the latter wants a particular affection
for its relief, and that the former does not want one because it does not
want assistance. And upon supposition of a distinct affection in both
cases, the one must rest in the exercise of itself, having nothing
further to gain; the other does not rest in itself, but carries us on to
assist the distressed.

But, supposing these affections natural to the