I have thus far attempted to shew by a logical deduction that the human mind is naturally disinterested: I shall now try to shew the same thing somewhat differently, and more in detail.
To suppose that the mind is originally determined in it's choice of good and rejection of evil solely by a regard to self is to suppose a state of indifference to both, which would make the existence of such a feeling as self-interest utterly impossible. If there were not something in the very notion of good, or evil which naturally made the one an object of immediate desire and the other of aversion, it is not easy to conceive how the mind should ever come to feel an interest in the prospect of obtaining the one or avoiding the other. It is great folly to think of deducing our desire of happiness and fear of pain from a principle of self-love, instead of deducing self-love itself from our natural desire of happiness and fear of pain. This sort of attachment to self could signify nothing more than a foolish complacency in our own idea, an idle dotage, and idolatry of our own abstract being; it must leave the mind indifferent to every thing else, and could not have any connection with the motives to action unless some one should choose to make it the foundation of a new theory of the love of life and fear of death. So long as the individual exists, and remains entire, this principle is satisfied. As to the manner in which it exists, by what objects it shall be affected, whether it shall prefer one mode of being to another, all this is left undetermined. If then by self-love be meant a desire of one mode of being and aversion to another, or a desire of our own well-being, what is it that is to constitute this well-being It is plain there must be something in the nature of the objects themselves which of itself determines the mind to consider them as desirable, or the contrary, previously to any reference of
