appearances of things are easily
destroyed by subtile reflections concerning the minute origin of these
appearances. Does not the lively, cheerful colour of a countenance
inspire me with complacency and pleasure; even though I learn from
philosophy that all difference of complexion arises from the most minute
differences of thickness, in the most minute parts of the skin; by
means of which a superficies is qualified to reflect one of the original
colours of light, and absorb the others?

But though the question concerning the universal or partial selfishness
of man be not so material as is usually imagined to morality and
practice, it is certainly of consequence in the speculative science of
human nature, and is a proper object of curiosity and enquiry. It
may not, therefore, be unsuitable, in this place, to bestow a few
reflections upon it.

[Footnote: Benevolence naturally divides into two kinds, the
GENERAL and the PARTICULAR. The first is, where we have no friendship
or connexion or esteem for the person, but feel only a general sympathy
with him or a compassion for his pains, and a congratulation with his
pleasures. 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 modificati