bias to the will. But if this analogy holds with respect to secondary and artificial motives which are not in their own nature allied to action, surely it must hold much more with respect to the direct, original motives themselves, the ideas of good and evil, where the power inheres in the very nature of the object. My being led to perform different actions with which the same abstract idea of utility is connected is not therefore properly owing to association, but because any ideas or motives of the same kind whether derived from a new impression, or made out by the imagination, or only general feelings, must naturally influence the will in the same manner; and this impulse being once given, the understanding makes choice of such means as are perceived to be necessary to the attainment of the given object. For, after all, the execution of our purposes must be left to the understanding. The simple or direct ideas of things might excite emotion, volition, or action; but it would be the volition of the objects or feelings themselves, not of the means necessary to produce them. Feeling alone is therefore insufficient to the production of voluntary action. Neither is it to be accounted for from association. The actual means necessary to the production of a given end are willed, not because those very means have been already associated with that particular end (for this does not happen once in a thousand times) but because those means are known to be inseparable from the attainment of that end in the given circumstances.
There is however another objection to the disinterested hypothesis, which was long ago stated by Hobbes, Rochefocault, and the author of the Fable of the Bees, and has been since adopted and glossed over by Helvetius. It is pretended that in wishing to relieve the distresses of others we only wish to remove the uneasiness which pity creates
