enjoyed by the person possessed of the character, it can never be
SELF-LOVE which renders the prospect of them agreeable to us, the
spectators, and prompts our esteem and approbation. No force of
imagination can convert us into another person, and make us
fancy, that we, being that person, reap benefit from those
valuable qualities, which belong to him. Or if it did, no
celerity of imagination could immediately transport us back, into
ourselves, and make us love and esteem the person, as different
from us. Views and sentiments, so opposite to known truth and to
each other, could never have place, at the same time, in the same
person. All suspicion, therefore, of selfish regards, is here
totally excluded. It is a quite different principle, which
actuates our bosom, and interests us in the felicity of the
person whom we contemplate. Where his natural talents and
acquired abilities give us the prospect of elevation,
advancement, a figure in life, prosperous success, a steady
command over fortune, and the execution of great or advantageous
undertakings; we are struck with such agreeable images, and feel
a complacency and regard immediately arise towards him. The ideas
of happiness, joy, triumph, prosperity, are connected with every
circumstance of his character, and diffuse over our minds a
pleasing sentiment of sympathy and humanity.

[Footnote: One may venture to affirm, that there is no human
nature, to whom the appearance of happiness (where envy or
revenge has no place) does not give pleasure, that of misery,
uneasiness. This seems inseparable from our make and
constitution. But they are only more generous minds, that are
thence prompted to seek zealously the good of others, and to have
a real passion for their welfare. With men of narrow and