"The pleasures of benevolence are the pleasures resulting from the view of any pleasures supposed to be possessed by the beings who may be the objects of benevolence" (_Principles of Morals and Legislation_). And if it be asked what motives lying within a man's self he has to consult the happiness of others, "in answer to this, it cannot but be admitted that the only interests which a man at all times and upon all occasions is sure to find _adequate_ motives for consulting are his own. Notwithstanding this there are no occasions on which a man has not some motives for consulting the happiness of other men. In the first place, he has, on all occasions, the purely social motive of sympathy and benevolence; in the next place, he has, on most occasions, the semi-social motives of amity and love of reputation" (_Ibid._, ch. xix., § 1). So important finally are the sympathetic motives that he says "The Dictates of Utility are neither more nor less than the dictates of the most extensive and enlightened (that is, well advised)[146] benevolence" (_Ibid._, ch. x., § 4). In short, we are so constituted that the happiness of others gives us happiness, their misery creates distress in us. We are also so constituted that, even aside from direct penalties imposed upon us by others, we are made to suffer more or less by the knowledge that they have a low opinion of us, or that we are not "popular" with them. The more enlightened our activity, the more we shall see how by sympathy our pleasures are directly bound up with others, so that we shall get more pleasure by encouraging that of others. The same course will also indirectly increase our own, because others will be likely to esteem and honor us just in the degree in which our acts conduce to their pleasure. A wise or enlightened desire for our own pleasure will thus lead us to regard the pleasures of others in our activities.