public; in which it was even contrary: And yet we observed the
moral sentiment to continue, notwithstanding this disjunction of
interests. And wherever these distinct interests sensibly
concurred, we always found a sensible increase of the sentiment,
and a more warm affection to virtue, and detestation of vice, or
what we properly call, GRATITUDE and REVENGE. Compelled by these
instances, we must renounce the theory, which accounts for every
moral sentiment by the principle of self-love. We must adopt a
more public affection, and allow, that the interests of society
are not, even on their own account, entirely indifferent to us.
Usefulness is only a tendency to a certain end; and it is a
contradiction in terms, that anything pleases as means to an end,
where the end itself no wise affects us. If usefulness,
therefore, be a source of moral sentiment, and if this usefulness
be not always considered with a reference to self; it follows,
that everything, which contributes to the happiness of society,
recommends itself directly to our approbation and good-will. Here
is a principle, which accounts, in great part, for the origin of
morality: And what need we seek for abstruse and remote systems,
when there occurs one so obvious and natural?

[FOOTNOTE: It is needless to push our researches so far as to
ask, why we have humanity or a fellow-feeling with others. It is
sufficient, that this is experienced to be a principle in human
nature. We must stop somewhere in our examination of causes; and
there are, in every science, some general principles, beyond
which we cannot hope to find any principle more general. No man
is absolutely indifferent to the happiness and misery of others.
The first has a natural tendency to give pleasure; the second,
pain. This every one may find in himself. It is not probable,