too great a length, to distinguish between, and compare together the several passions or appetites, distinct from benevolence, whose primary use and intention is the security and good of society; and the passions distinct from self-love, whose primary intention and design is the security and good of the individual.[1] It is enough to the present argument, that desire of esteem from others, contempt and esteem of them, love of society as distinct from affection to the good of it, indignation against successful vice, that these are public affections or passions, have an immediate respect to others, naturally lead us to regulate our behaviour in such a manner as will be of service to our fellow-creatures. If any or all of these may be considered likewise as private affections, as tending to private good, this does not hinder them from being public affections too, or destroy the good influence of them upon society, and their tendency to public good. It may be added, that as persons without any conviction from reason of the desirableness of life, would yet, of course, preserve it merely from the appetite of hunger; so, by acting merely from regard (suppose) to reputation, without any consideration of the good of others, men often contribute to public good. In both these instances, they are plainly instruments in the hands of another, in the hands of Providence, to curry on ends, the preservation of the individual and good of society, which
- ↑ If any desire to see this distinction and comparison made in a particular instance, the appetite and passion now mentioned may serve for one. Hunger is to be considered as a private appetite; because the end for which it was given us is the preservation of the individual. Desire of esteem is a public passion; because the end for which it was given us is to regulate our behaviour towards society. The respect which this has to private good is as remote as the respect that it has to public good; and the appetite is no more self-love, than the passion is benevolence. The object and end of the former is merely food; the object and end of the latter is merely esteem: but the latter can no more be gratified, without contributing to the good of society, than the former can be gratified without contributing to the preservation of the individual.
