possible that a person should seek distinction as a medium of
personal gratification. But the love of fame is frequently no more
than a desire that the feelings of others should confirm, illustrate,
and sympathize with, our own. In this respect it is allied with all
that draws us out of ourselves. It is the 'last infirmity of noble
minds'. Chivalry was likewise founded on the theory of self-sacrifice.
Love possesses so extraordinary a power over the human heart, only
because disinterestedness is united with the natural propensities.
These propensities themselves are comparatively impotent in cases
where the imagination of pleasure to be given, as well as to be
received, does not enter into the account. Let it not be objected
that patriotism, and chivalry, and sentimental love, have been the
fountains of enormous mischief. They are cited only to establish the
proposition that, according to the elementary principles of mind,
man is capable of desiring and pursuing good for its own sake.


JUSTICE

The benevolent propensities are thus inherent in the human mind.
We are impelled to seek the happiness of others. We experience
a satisfaction in being the authors of that happiness. Everything
that lives is open to impressions or pleasure and pain. We are
led by our benevolent propensities to regard every human being
indifferently with whom we come in contact. They have preference
only with respect to those who offer themselves most obviously
to our notice. Human beings are indiscriminating and blind; they
will avoid inflicting pain, though that pain should be attended
with eventual benefit; they will seek to confer pleasure without
calculating the mischief that may result. They benefit one at the