iches
for their own sake, without any regard to, or consideration of, the uses
of them, this hath as little to do with self-love as benevolence hath.
But by this word is usually meant, not such madness and total distraction
of mind, but immoderate affection to and pursuit of riches as possessions
in order to some further end, namely, satisfaction, interest, or good.
This, therefore, is not a particular affection or particular pursuit, but
it is the general principle of self-love, and the general pursuit of our
own interest, for which reason the word _selfish_ is by every one
appropriated to this temper and pursuit. Now as it is ridiculous to
assert that self-love and the love of our neighbour are the same, so
neither is it asserted that following these different affections hath the
same tendency and respect to our own interest. The comparison is not
between self-love and the love of our neighbour, between pursuit of our
own interest and the interest of others, but between the several
particular affections in human nature towards external objects, as one
part of the comparison, and the one particular affection to the good of
our neighbour as the other part of it: and it has been shown that all
these have the same respect to self-love and private interest.

There is indeed frequently an inconsistence or interfering between self-
love or private interest and the several particular appetites, passions,
affections, or the pursuits they lead to. But this competition or
interfering is merely accidental, and happens much oftener between pride,
revenge, sensual gratifications, and private interest, than between
private interest and benevolence. For nothing is more common than to see
men give themselves up to a passion or an affection to their known
prejudice and ruin, and in direct contradiction to manifest and real
interest, and the loudest calls of self-love: whereas the seeming
competitions and interfering, between benevolence and private interest,
relate much more to the materials or means of enjoyment than to enjoyment
itself. There is often an interfering in the former when there is none
in the latter. Thus as to riches: so much money as a man gives away, so
much less will remain in his possession. Here is a real interfering. But
though a man cannot possibly give without lessening his fortune, yet
there are multitudes might give without lessening their own enjoyment,
because they may have more than they can turn to