The other species of
benevolence is founded on an opinion of virtue, on services done
us, or on some particular connexions. Both these sentiments must
be allowed real in human nature: but whether they will resolve
into some nice considerations of self-love, is a question more
curious than important. The former sentiment, to wit, that of
general benevolence, or humanity, or sympathy, we shall have
occasion frequently to treat of in the course of this inquiry;
and I assume it as real, from general experience, without any
other proof.]
The most obvious objection to the selfish hypothesis is, that, as
it is contrary to common feeling and our most unprejudiced
notions, there is required the highest stretch of philosophy to
establish so extraordinary a paradox. To the most careless
observer there appear to be such dispositions as benevolence and
generosity; such affections as love, friendship, compassion,
gratitude. These sentiments have their causes, effects, objects,
and operations, marked by common language and observation, and
plainly distinguished from those of the selfish passions. And as
this is the obvious appearance of things, it must be admitted,
till some hypothesis be discovered, which by penetrating deeper
into human nature, may prove the former affections to be nothing
but modifications of the latter.
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