16 “All pleasure is necessarily self-regarding, for it is impossible to have any feelings out of our own mind. But there are modes of delight that bring also satisfaction to others, from the round that they take in their course. Such are the pleasures of benevolence. Others imply no participation by any second party, as, for example, eating, drinking, bodily warmth, property, and power; while a third class are fed by the pains and privations of fellow-beings, as the delights of sport and tyranny. The condemnatory phrase, selfishness, applies with especial emphasis to the last-mentioned class, and, in a qualified degree, to the second group; while such terms as unselfishness, disinterestedness, self-devotion, are applied to the vicarious position wherein we seek our own satisfaction in that of others.”—Bain _On the Emotions and Will_, p. 113. 17 “Vice may be defined to be a miscalculation of chances, a mistake in estimating the value of pleasures and pains. It is false moral arithmetic.”—Bentham’s _Deontology_, vol. i. p. 131. 18 “La récompense, la punition, la gloire et l’infamie soumises à ses volontés sont quatre espèces de divinités avec lesquelles le législateur peut toujours opérer le bien public et créer des hommes illustres en tous les genres. Toute l’étude des moralistes consiste à déterminer l’usage qu’on doit faire de ces récompenses et de ces punitions et les secours qu’on peut tirer pour lier l’intérêt personnel à l’intérêt général.”—Helvétius _De l’Esprit_, ii. 22. “La justice de nos jugements et de nos actions n’est jamais que la rencontre heureuse de notre intérêt avec l’intérêt public.”—Ibid. ii. 7. “To prove that the immoral action is a miscalculation of self-interest, to show how erroneous an estimate the vicious man makes of pains and pleasures, is the purpose of the intelligent moralist. Unless he can do this he does nothing; for, as has been stated above, for a man not to pursue what he deems likely to produce to him the greatest sum of enjoyment, is, in the very nature of things, impossible.”—Bentham’s _Deontology_. 19 “If the effect of virtue were to prevent or destroy more pleasure than it produced, or to produce more pain than it prevented, its more appropriate name would be wickedness and folly; wickedness as it affected others, folly as respected him who practised it.”—Bentham’s _Deontology_, vol. i. p. 142. “Weigh pains, weigh pleasures, and as the balance stands will stand the question of right and wrong.”—Ibid. vol. i. p. 137. “Moralis philosophiæ caput est, Faustine fili, ut scias quibus ad beatam vitam perveniri rationibus possit.”—Apuleius, _Ad Doct. Platonis_, ii. “Atque ipsa utilitas, justi prope mater et æqui.”—Horace, _Sat._ I. iii. 98.