very supposable cases. One man rushes upon certain ruin for the
gratification of a present desire: nobody will call the principle
of this action self-love. Suppose another man to go through some
laborious work upon promise of a great reward, without any distinct
knowledge what the reward will be: this course of action cannot be
ascribed to any particular passion. The former of these actions is
plainly to be imputed to some particular passion or affection; the
latter as plainly to the general affection or principle of self-
love. That there are some particular pursuits or actions concerning
which we cannot determine how far they are owing to one, and how far
to the other, proceeds from this, that the two principles are
frequently mixed together, and run up into each other. This
distinction is further explained in the Eleventh Sermon.

{4} If any desire to see this distinction and comparison made in a
particular instance, the appetite and passion now mentioned may
serve for one. Hunger is to be considered as a private appetite,
because the end for which it was given us is the preservation of the
individual. Desire of esteem is a public passion; because the end
for which it was given us is to regulate our behaviour towards
society. The respect which this has to private good is as remote as
the respect that has to public good; and the appetite is no more
self-love than the passion is benevolence. The object and end of
the former is merely food; the object and end of the latter is
merely esteem; but the latter can no more be gratified without
contributing to the good of society, than the former can be
gratified without contributing to the preservation of the
individual.

{5} Emulation is merely the desire and hope of equality with or