the object. And how an IMAGINARY interest known and avowed for
such, can be the origin of any passion or emotion, seems
difficult to explain. No satisfactory hypothesis of this kind has
yet been discovered; nor is there the smallest probability that
the future industry of men will ever be attended with more
favourable success.

But farther, if we consider rightly of the matter, we shall find
that the hypothesis which allows of a disinterested benevolence,
distinct from self-love, has really more SIMPLICITY in it, and is
more conformable to the analogy of nature than that which
pretends to resolve all friendship and humanity into this latter
principle. There are bodily wants or appetites acknowledged by
every one, which necessarily precede all sensual enjoyment, and
carry us directly to seek possession of the object. Thus, hunger
and thirst have eating and drinking for their end; and from the
gratification of these primary appetites arises a pleasure, which
may become the object of another species of desire or inclination
that is secondary and interested. In the same manner there are
mental passions by which we are impelled immediately to seek
particular objects, such as fame or power, or vengeance without
any regard to interest; and when these objects are attained a
pleasing enjoyment ensues, as the consequence of our indulged
affections. Nature must, by the internal frame and constitution
of the mind, give an original propensity to fame, ere we can reap
any pleasure from that acquisition, or pursue it from motives of
self-love, and desire of happiness. If I have no vanity, I take
no delight in praise: if I be void of ambition, power gives me no
enjoyment: if I be not angry, the punishment of an adversary is
totally indifferent to me. In all these cases there is a passion