in our own minds, that all our actions are necessarily selfish, as they all arise from some feeling of pleasure or pain existing in the mind of the individual, and that whether we intend our own good or that of others, the immediate gratification connected with the idea of any object is the sole motive which determines us in the pursuit of it.
First, this objection does not at all affect the question in dispute. For if it is allowed that the idea of the pleasures or pains of others excites an immediate interest in the mind, if we feel sorrow and anxiety for their imaginary distresses exactly in the same way that we do for our own, and are impelled to action by the same motives, whether the action has for its object our own good or that of others, the nature of man as a voluntary agent must be the same, the effect of the principle impelling him must be the same, whether we call this principle self-love, or benevolence, or whatever refinements we may introduce into our manner of explaining it. The relation of man to himself and others as a moral being is plainly determined, for whether a regard to the future welfare of himself and others, is the real, or the only ostensible motive of his actions, they all tend to one or other of these objects, and to one as directly as the other, which is the only thing worth inquiring about. All that can be meant by the most disinterested benevolence must be this immediate sympathy with the feelings of others, and it could never be supposed that man is more immediately affected by the interests of others than he can be even by his own. If by self-love we understand any thing beyond the impulse of the present moment, it can be no more a mechanical thing than the most refined and comprehensive benevolence. I only contend then that we are naturally interested in the welfare of others in the same sense in which we are said to be interested in our own future wel-
