From hence it will be easy to see how far, and in what ways, each of
these can contribute and be subservient to the private good of the
individual. Happiness does not consist in self-love. The desire of
happiness is no more the thing itself than the desire of riches is
the possession or enjoyment of them. People might love themselves
with the most entire and unbounded affection, and yet be extremely
miserable. Neither can self-love any way help them out, but by
setting them on work to get rid of the causes of their misery, to
gain or make use of those objects which are by nature adapted to
afford satisfaction. Happiness or satisfaction consists only in the
enjoyment of those objects which are by nature suited to our several
particular appetites, passions, and affections. So that if self-
love wholly engrosses us, and leaves no room for any other
principle, there can be absolutely no such thing at all as happiness
or enjoyment of any kind whatever; since happiness consists in the
gratification of particular passions, which supposes the having of
them. Self-love then does not constitute THIS or THAT to be our
interest or good; but, our interest or good being constituted by
nature and supposed, self-love only puts us upon obtaining and
securing it. Therefore, if it be possible that self-love may
prevail and exert itself in a degree or manner which is not
subservient to this end; then it will not follow that our interest
will be promoted in proportion to the degree in which that principle
engrosses us, and prevails over others. Nay, further, the private
and contracted affection, when it is not subservient to this end,
private good may, for anything that appears, have a direct contrary
tendency and effect. And if we will consider the matter, we shall
see that it often really has. DISENGAGEMENT is absolutely necessary
to enjoyment; and a person may have so steady and fixed an eye upon