George Berkeley (1685–1753), bishop of Cloyne and eminent philosopher, in his _Principles of Moral Attraction_ attempted to point out the analogies between the physical and social universe. His work was stimulated by the discoveries of Isaac Newton. He tried to apply the Newtonian formulas to society. While his “physical analogies” are of little value, they represent a stage in the rise of psycho-sociologic thought. He made the social instinct, or the gregarious instinct, in society the analogue of the force of gravitation. The centrifugal force in society is selfishness; and the centripetal, sociability. As the attractive force of one mass for another varies directly in relation to the distance between them, so the attraction of individuals for one another varies directly in proportion to their resemblances. The physical analogies, however, could not be carried far without being lost in the realm of absurdity. The Scotch philosopher, David Hume, has been called the father of social psychology because of his splendid analysis of sympathy as a social force. “Let all the powers and elements of nature conspire to serve and obey one man, ... he will still be miserable, till you give him some one person at least with whom he may share his happiness, and whose esteem and friendship he may enjoy.”[XXII-1] “Whatever other passions we may be actuated by, pride, ambition, avarice, curiosity, revenge or lust,--the soul or animating principle of them is sympathy.”[XXII-2] But sympathy is not always limited in its operation to the present moment. Through sympathy we may put ourselves in the future situation of any person whose present condition arouses our interest in him. Moreover, if we see a stranger in danger, we will run to his assistance. Vice was defined by Hume as everything which gives uneasiness in human actions. By sympathy, we become uneasy when we become aware of injustice anywhere. “Self-interest is the original motive to the establishment of justice; but a sympathy with public interest is the source of the moral approbation which attends that virtue.”[XXII-3] There is a continual conflict between self-interest and sympathy, both in the individual and between individuals in society. Although at times this self-interest seems to predominate, “it does not entirely abolish the more generous and noble intercourse of friendship and good offices.”[XXII-4] Sympathy causes people to be interested in the good of mankind.[XXII-5] But whatever human factor is contiguous either in space or time has a proportional effect on the will, passions, and imagination.[XXII-6] It commonly operates with greater force than any human factor that lies in a distant and more obscure light. This principle explains why people often act in contradiction to their interests, and “why they prefer any trivial advantage that is present to the maintenance of order in society.”