independent of any external event, and in the midst of disappointment and
sorrow, pleasures and triumphs unknown to those who are guided by mere
considerations of interest; in every change of condition, it continues
entirely distinct from the sentiments which we feel on the subject of
personal success or adversity. But as the care a man entertains for his own
interest, and the attention his affection makes him pay to that of another,
may have similar effects, the one on his own fortune, the other on that of
his friend, we confound the principles from which he acts; we suppose that
they are the same in kind, only referred to different objects; and we not
only misapply the name of love, in conjunction with self, but, in a manner
tending to degrade our nature, we limit the aim of this supposed selfish
affection to the securing or accumulating the constituents of interest, of
the means of mere animal life.

It is somewhat remarkable, that notwithstanding men value themselves so
much on qualities of the mind, on parts, learning, and wit, on courage,
generosity, and honour, those men are still supposed to be in the highest
degree selfish or attentive to themselves, who are most careful of animal
life, and who are least mindful of rendering that life an object worthy of
care. It will be difficult, however, to tell why a good understanding, a
resolute and generous mind, should not, by every man in his senses, be
reckoned as much parts of himself, as either his stomach or his palate, and
much more than his estate or his dress. The epicure, who consults his
physician, how he may restore his relish for food, and, by creating an
appetite, renew his enjoyment, might at least with an equal regard to
himself, consult how he might strengthen his affection to a parent or a
child, to his country or to mankind; and it is probable that an appetite of
this sort would prove a source of enjoyment not less than the former.

By our supposed selfish maxims, notwithstanding, we generally exclude from