else is equal, produce a cool preference of what is useful and
serviceable to mankind, above what is pernicious and dangerous. A
MORAL DISTINCTION, therefore, immediately arises; a general
sentiment of blame and approbation; a tendency, however faint, to
the objects of the one, and a proportionable aversion to those of
the other. Nor will those reasoners, who so earnestly maintain
the predominant selfishness of human kind, be any wise
scandalized at hearing of the weak sentiments of virtue implanted
in our nature. On the contrary, they are found as ready to
maintain the one tenet as the other; and their spirit of satire
(for such it appears, rather than of corruption) naturally gives
rise to both opinions; which have, indeed, a great and almost an
indissoluble connexion together.

Avarice, ambition, vanity, and all passions vulgarly, though
improperly, comprised under the denomination of SELF-LOVE, are
here excluded from our theory concerning the origin of morals,
not because they are too weak, but because they have not a proper
direction for that purpose. The notion of morals implies some
sentiment common to all mankind, which recommends the same object
to general approbation, and makes every man, or most men, agree
in the same opinion or decision concerning it. It also implies
some sentiment, so universal and comprehensive as to extend to
all mankind, and render the actions and conduct, even of the
persons the most remote, an object of applause or censure,
according as they agree or disagree with that rule of right which
is established. These two requisite circumstances belong alone to
the sentiment of humanity here insisted on. The other passions
produce in every breast, many strong sentiments of desire and
aversion, affection and hatred; but these neither are felt so