y be
expressed as _disproportion_.

There is thus a difference in _kind_ between passions; self-love is
superior to temporary appetite.

Passion or Appetite means a tendency towards certain objects with no
regard to any other objects. Reflection or Conscience steps in to
protect the interests that these would lead us to sacrifice. Surely,
therefore, this would be enough to constitute superiority. Any other
passion taking the lead is a case of usurpation.

We can hardly form a notion of Conscience without this idea of
superiority. Had it might, as it has right, it would govern the world.

Were there no such supremacy, all actions would be on an equal footing.
Impiety, profaneness, and blasphemy would be as suitable as reverence;
parricide would justify itself by the right of the strongest.

Hence human nature is made up of a number of propensities in union with
this ruling principle; and as, in civil government, the constitution is
infringed by strength prevailing over authority, so the nature of man
is violated when the lower faculties triumph over conscience. Man has a
rule of right within, if he will honestly attend to it. Out of this
arrangement, also, springs Obligation; the law of conscience is the law
of our nature. It carries its authority with it; it is the guide
assigned by the Author of our nature.

He then replies to the question, 'Why should we be concerned about
anything out of or beyond ourselves?' Supposing we do possess in our
nature a regard to the well-being of others, why may we not set that
aside as being in our way to our own good.

The answer is, We cannot obtain our own good without having regard to
others, and undergoing the restraints prescribed by morality. There is
seldom any inconsistency between our duty and our interest. Self-love,
in the present world, coincides with virtue. If there are any
exceptions, all will be set right in the final distribution of things.
Conscience and self-love, if we understand our true happiness, always
lead us the same way.

Such is a brief outline of the celebrated 'Three Sermons on Human
Nature.' The radical defect of the whole scheme lies in its
Psychological basis. Because we have, as mature human beings, in
civilized society, a principle of action called Conscience, which we
recognize as distinct from Self-love and Benevolence, as well as from
the Appetites and Passions, Butler would make us believe that this is,
from the first, a distinct princip