And, indeed, to drop all figurative expression, what hopes can we
ever have of engaging mankind to a practice which we confess full
of austerity and rigour? Or what theory of morals can ever serve
any useful purpose, unless it can show, by a particular detail,
that all the duties which it recommends, are also the true
interest of each individual? The peculiar advantage of the
foregoing system seems to be, that it furnishes proper mediums
for that purpose.

That the virtues which are immediately USEFUL or AGREEABLE to the
person possessed of them, are desirable in a view to self-interest,
it would surely be superfluous to prove. Moralists, indeed, may
spare themselves all the pains which they often take in
recommending these duties. To what purpose collect arguments to
evince that temperance is advantageous, and the excesses of
pleasure hurtful, when it appears that these excesses are only
denominated such, because they are hurtful; and that, if the
unlimited use of strong liquors, for instance, no more impaired
health or the faculties of mind and body than the use of air or
water, it would not be a whit more vicious or blameable?

It seems equally superfluous to prove, that the COMPANIONABLE
virtues of good manners and wit, decency and genteelness, are
more desirable than the contrary qualities. Vanity alone, without
any other consideration, is a sufficient motive to make us wish
for the possession of these accomplishments. No man was ever
willingly deficient in this particular. All our failures here
proceed from bad education, want of capacity, or a perverse and
unpliable disposition. Would you have your company coveted,