Whoever has the force of mind steadily to view human life under this
aspect, has only to choose well his occupations, in order to command that
state of enjoyment, and freedom of soul, which probably constitute the
peculiar felicity to which his active nature is destined.

The dispositions of men, and consequently their occupations, are commonly
divided into two principal classes; the selfish, and the social. The first
are indulged in solitude; and if they carry a reference to mankind, it is
that of emulation, competition, and enmity. The second incline us to live
with our fellow creatures, and to do them good; they tend to unite the
members of society together; they terminate in a mutual participation of
their cares and enjoyments, and render the presence of men an occasion of
joy. Under this class may be enumerated the passions of the sexes, the
affections of parents and children, general humanity, or singular
attachments; above all, that habit of the soul by which we consider
ourselves as but a part of some beloved community, and as but individual
members of some society, whose general welfare is to us the supreme object
of zeal, and the great rule of our conduct. This affection is a principle
of candour, which knows no partial distinctions, and is confined to no
bounds; it may extend its effects beyond our personal acquaintance; it may,
in the mind, and in thought, at least, make us feel a relation to the
universe, and to the whole creation of God. "Shall any one," says
Antoninus, "love the city of Cecrops, and you not love the city of God?"

No emotion of the heart is indifferent. It is either an act of vivacity and
joy, or a feeling of sadness; a transport of pleasure, or a convulsion of
anguish; and the exercises of our different dispositions, as well as their
gratifications, are likely to prove matter of the greatest importance to
our happiness or misery.