Man, like the other animals, has certain instinctive propensities, which, prior to the perception of pleasure or pain, and prior to the experience of what is pernicious or useful, lead him to perform many functions of nature relative to himself and to his fellow-creatures. He has one set of dispositions which refer to his animal preservation, and to the continuance of his race; another which lead to society, and by inlisting him on the side of one tribe or community, frequently engage him in war and contention with the rest of mankind. His powers of discernment, or his intellectual faculties, which, under the appellation of reason, are distinguished from the analogous endowments of other animals, refer to the objects around him, either as they are subjects of mere knowledge, or as they are subjects of approbation or censure. He is formed not only to know, but likewise to admire and to contemn; and these proceedings of his mind have a principal reference to his own character, and to that of his fellow-creatures, as being the subjects on which he is chiefly concerned to distinguish what is right from what is wrong. He enjoys his felicity likewise on certain fixed and determinate conditions; and either as an individual apart, or as a member of civil society, must take a particular course in order to reap the advantages of his nature. He is, withal, in a very high degree susceptible of habits; and can, by forbearance or exercise, so far weaken, confirm, or even diversify his talents, and his dispositions, as to appear, in a great measure, the arbiter of his own rank in nature, and the author of all the varieties which are exhibited in the actual history of his species. The universal characteristics, in the mean time, to which we have now referred, must, when we would treat of any part of this history, constitute the first subject of our attention;and they require not only to be enumerated, but to be distinctly considered.
The dispositions which refer to the preservation of the individual, while they continue to operate in the manner of instinctive desires, are nearly the same in man that they are in the other animals: but in him they are sooner or later combined with reflection and foresight; they give rise to his apprehensions on the subject of property, and make him acquainted with that object of care which he calls his interest. Without the instincts which teach the beaver and the squirrel, the ant and the bee, to make up their little hoards for winter, at first improvident, and, where no immediate object of passion is near, addicted to sloth, he becomes, in process of time, the great storemaster among animals. He finds in a provision of wealth, which he is probably never to employ, an object of his greatest solicitude, and the principal idol of his mind. He apprehends a relation between his person and his property, which renders what he calls his own in a manner a part of himself, a constituent of his rank, his condition, and his character, in which, independent of any real enjoyment he may be fortunate or unhappy; and, independent of any personal merit, he may be an object of consideration or neglect; and in which he may be wounded and injured, while his person is safe, and every want of his nature completely supplied.
In these apprehensions, while other passions only operate occasionally, the interested find the object of their ordinary cares; their motive to the practice of mechanic and commercial arts; their temptation to trespass on the laws of justice; and, when extremely corrupted, the price of their prostitutions, and the standard of their opinions on the subject of good and of evil. Under this influence, they would enter, if not restrained by the laws of civil society, on a scene of violence or meanness, which would exhibit our species, by turns, under an aspect more terrible and odious, or more vile and contemptible, than that of any animal which inherits the earth.
Although the consideration of interest is founded on the experience of animal wants and desires, its object is not to gratify any particular appetite, but to secure the means of gratifying all; and it imposes frequently a restraint on the very desires from which it arose, more powerful and more severe than those of religion or duty. It arises from the principles of self-preservation in the human frame; but is a corruption, or at least a partial result, of those principles, and is upon many accounts very improperly termed self-love.
Love is an affection which carries the attention of the mind beyond itself, and has a quality, which we call tenderness, that never can accompany the considerations of interest. This affection being a complacency and a continued satisfaction in its object, independent of any external event, it has, in the midst of disappointment and sorrow, pleasures and triumphs unknown to those who act without any regard to their fellow-creatures; and in every change of condition, it continues entirely distinct from the sentiments which we feel on the subject of personal success or adversity. But as the care a man entertains for his own interest, and the attention his affection makes him pay to that of another, may have similar effects, the one on his own fortune, the other on that of his friend, we confound the principles from which he acts; we suppose that they are the same in kind, only referred to different objects; and we not only misapply the name of love, in conjunction with self, but, in a manner tending to degrade our nature, we limit the aim of this supposed selfish affection to the securing or accumulating the constituents of interest, or the means of mere animal life.
