do to another, in itself and for its own sake can be nothing to me. Good is a term relative only to the being who enjoys it. The good which he does not feel must be matter of perfect indifference to him. How can I be required to make a painful exertion, or sacrifice a present convenience to serve another, if I am to be nothing the better for it? I waste my powers out of myself without sharing in the effects which they produce. Whereas when I sacrifice my present ease or convenience, for the sake of a greater good to myself at a future period, the same being who suffers afterwards enjoys: both the loss and the gain are mine, I am upon the whole a gainer in real enjoyment, and am therefore justified to myself: I act with a view to an end in which I have a real, substantial interest. The human soul, continue some of these writers, naturally thirsts after happiness; it either enjoys, or seeks to enjoy. It constantly reaches forward towards the possession of happiness, it strives to draw it to itself, and to be absorbed in it. But as the mind cannot enjoy any good but what it possesses within itself, neither can it seek to produce any good but what it can enjoy: it is just as idle to suppose that the love of happiness or good should prompt any being to give up his own interest for the sake of another, as it would be to attempt to allay violent thirst by giving water to another to drink.
Now I can conceive that a man must be necessarily interested in his own actual feelings, whatever these may be merely because he feels them. He cannot help receiving pain from what gives him pain, or pleasure from what gives him pleasure. But I cannot conceive how he can have the same necessary, absolute interest in whatever relates to himself, or in his own pleasures and pains, generally speaking, whether he feels them or not. This kind of reasoning
