partly from consciousness of a right affection and temper of mind,
and partly from a sense of our own freedom from the misery we
compassionate. This last may possibly appear to some at first sight
faulty; but it really is not so. It is the same with that positive
enjoyment, which sudden ease from pain for the present affords,
arising from a real sense of misery, joined with a sense of our
freedom from it; which in all cases must afford some degree of
satisfaction.

To these things must be added the observation which respects both
the affections we are considering; that they who have got over all
fellow-feeling for others have withal contracted a certain
callousness of heart, which renders them insensible to most other
satisfactions but those of the grossest kind.

Secondly, Without the exercise of these affections men would
certainly be much more wanting in the offices of charity they owe to
cache other, and likewise more cruel and injurious than they are at
present.

The private interest of the individual would not be sufficiently
provided for by reasonable and cool self-love alone; therefore the
appetites and passions are placed within as a guard and further
security, without which it would not be taken due care of. It is
manifest our life would be neglected were it not for the calls of
hunger and thirst and weariness; notwithstanding that without them
reason would assure us that the recruits of food and sleep are the
necessary means of our preservation. It is therefore absurd to
imagine that, without affections, the same reason alone would be
more effectual to engage us to perform the duties we owe to our