that of just
calculation, and a steady preference of the greater happiness. And if
any austere pretenders approach her, enemies to joy and pleasure, she
either rejects them as hypocrites and deceivers; or, if she admit them
in her train, they are ranked, however, among the least favoured of her
votaries.

And, indeed, to drop all figurative expression, what hopes can we
ever have of engaging mankind to a practice which we confess full of
austerity and rigour? Or what theory of morals can ever serve any useful
purpose, unless it can show, by a particular detail, that all the duties
which it recommends, are also the true interest of each individual?
The peculiar advantage of the foregoing system seems to be, that it
furnishes proper mediums for that purpose.

That the virtues which are immediately USEFUL or AGREEABLE to the person
possessed of them, are desirable in a view to self-interest, it would
surely be superfluous to prove. Moralists, indeed, may spare themselves
all the pains which they often take in recommending these duties.
To what purpose collect arguments to evince that temperance is
advantageous, and the excesses of pleasure hurtful, when it appears that
these excesses are only denominated such, because they are hurtful;
and that, if the unlimited use of strong liquors, for instance, no more
impaired health or the faculties of mind and body than the use of air or
water, it would not be a whit more vicious or blameable?

It seems equally superfluous to prove, that the COMPANIONABLE virtues of
good manners and wit, decency and genteelness, are more desirable than
the contrary qualities. Vanity alone, without any other consideration,
is a sufficient motive to make us wish for the possession of these
accomplishments. No man was ever willingly deficient in this particular.
All our failures here proceed from bad education, want of capacity, or a
perverse and unpliable disposition. Would you have your company coveted,
admired, followed; rather than hated, despised, avoided? Can any one
seriously deliberate in the case? As no enjoyment is sincere, without
some reference to company and society; so no society can be agreeable,
or even tolerable, where a man feels his presence unwelcome, and
discovers all around him symptoms of disgust and aversion.

But why, in the greater society or confederacy of mankind, should not
the case be the same as in particular clubs and companies? Why is
it more doubtful, that the enl