For the sake of renderitig the turn of expression more smart and epigrammatic, truth is sometimes distorted, sometimes laid down in such general and unqualified terms as sober reason would not warrant. La Rochefoucauld ia by no means free from this fault, which perhaps is inseparable from the species of composition we are considering, and may be regarded as the price we pay for its other advantages.
But while the style of the " Maxims" has been almost universally admired, the peculiar views of morals they present have been the subject of much cavil. The author is generally considered as a principal supporter of the selfish school of moralists; and, indeed, the popular opinion of the " Maxims" seems to be summed up in Voltaire's remark, that there is but one truth running through the book; that " self-love is the motive of every action." Bishop Butler's observations are to the same effect, (Pref. to Sermons:)
"There is a strange affectation in some people of explaining away all particular affections, and representing the whole of life as nothing but one continued exercise of self-love. Hence arises that surprising confusion and perplexity in the Epicureans of old, Hobbes, the author of * Reflections, &c. Morales,' and this whole set of writers, of calling actions .interested which are done in contradiction of the most manifest known interest, merely for the gratification of a present passion. Now all this confusion might be avoided by stating to ourselves wherein the idea of self-love consists, as distinguished from all particular movements towards particular external objects, the appetites of sense, resentment, compassion, curiosity, ambition, and the rest. When this is done, if the words 'selfish' and 'interested' cannot be parted with, but must be applied to every thing, yet to avoid such total confusion of all language, let the
