es, whose end is their
simple gratification; whereupon the violence and uneasiness cease. Some
are selfish--hunger, lust, power, fame; some benevolent--pity,
gratitude, parental affection, &c.; others may be of either
kind--anger, envy, &c. In none of them is there any reference in the
mind to the greatest happiness of self or others; and that they stand
so often in real opposition to the calm motions, is sufficient proof of
their distinct character, _e.g._, the opposition of lust and calm
regard for one's highest interest.

In Chapter II., he takes up some finer powers of perception, and some
other natural determinations of the will. Bound up with seeing and
hearing are certain other powers of perception or senses--Beauty,
Imitation, Harmony, Design, summed up by Addison under the name of
Imagination, and all natural sources of pleasure. The two grateful
perceptions of Novelty and Grandeur may be added to the list of natural
determinations or senses of pleasure. To attempt to reduce the natural
sense of Beauty to the discernment of real or apparent usefulness is
hopeless. The next sense of the soul noted is the Sympathetic, in its
two Phases of Pity or Compassion and Congratulation. This is
fellow-feeling on apprehending the state of others, and proneness to
relieve, without any thought of our own advantage, as seen in children.
Pity is stronger than congratulation, because, whether for ourselves or
others, the desire to repel evil is stronger than to pursue good.
Sympathy extends to all the affections and passions; it greatly
subserves the grand determination of the soul towards universal
happiness.

Other finer senses have actions of men for their objects, there being a
general determination of the soul to exercise all its active powers,--a
universal impulse to action, bodily and intellectual. In all such
action there is real pleasure, but the grand source of human happiness
is the power of perceiving the _moral_ notions of actions and
characters. This, the _Moral Sense_, falls to be fully discussed later.
Distinct from our moral sense is the _Sense of Honour or Shame_, when
we are praised or condemned by others. The _Sense of Decency or
Dignity_, when the mind perceives excellence of bodily and mental
powers in ourselves or others, is also natural, and distinct from the
moral sense. Some would allow a natural Sense of the Ridiculous in
objects or events. There follow some remarks on the tendency to
associate perc