The existence of pain has been shown to be a circumstance which the human mind regards with dissatisfaction, and of which it desires the cessation. It is equally according to its nature to desire that the advantages to be enjoyed by a limited number of persons should be enjoyed equally by all. This proposition is supported by the evidence of indisputable facts. Tell some ungarbled tale of a number of persons being made the victims of the enjoyments of one, and he who would appeal in favour of any system which might produce such an evil to the primary emotions of our nature, would have nothing to reply. Let two persons, equally strangers, make application for some benefit in the possession of a third to bestow, and to which he feels that they have an equal claim. They are both sensitive beings; pleasure and pain affect them alike.
CHAPTER II.
It is foreign to the general scope of this little treatise to encumber a simple argument by controverting any of the trite objections of habit or fanaticism. But there are two; the first, the basis of all political mistake, and the second, the prolific cause and effect of religious error, which it seems useful to refute.
First, it is inquired, "Wherefore should a man be benevolent and just?" The answer has been given in the preceding chapter.
If a man persists to inquire why he ought to promote the happiness of mankind, he demands a mathematical or metaphysical reason for a moral action. The absurdity of this scepticism is more apparent, but not less real, than the exacting a moral reason for a mathematical or metaphysical fact. If any person should refuse to admit that all the radii of a circle are of equal
