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trate those parts of a cause and of its consequences, which enter into human motives, and to shew how the future is struck out of the reckoning, when the constitution of society is such as to diffuse the effects of individual acts throughout the community at large, instead of appropriating them to the individuals, by whom they are respectively committed. Where the present and the future are not opposed, of course there can be no question. I am here, therefore, referring only to cases, such as those which I have been considering, in which the endurance of a present pain or inconvenience will be the cause of a future benefit, or the gratification of a present desire will lead to eventual evil. Prudence is a selfish virtue; and where the consequences are to fall on the public, the prudent man determines his conduct, by the comparison, of the present pleasure with his share of the future ill, and the present sacrifice with his share of the future benefit. This share, in the multitude of a large society, becomes evanescent; and hence, in the absence of any countervailing weight, the conduct of each person is determined by the consideration of the present alone. The present good is chosen; the present evil is refused. This
