59 “A man is tempted to commit adultery with the wife of his friend. The composition of the motive is obvious. He does not obey the motive. Why? He obeys other motives which are stronger. Though pleasures are associated with the immoral act, pains are associated with it also—the pains of the injured husband, the pains of the wife, the moral indignation of mankind, the future reproaches of his own mind. Some men obey the first rather than the second motive. The reason is obvious. In these the association of the act with the pleasure is from habit unduly strong, the association of the act with pains is from want of habit unduly weak. This is the case of a bad education.... Among the different classes of motives, there are men who are more easily and strongly operated on by some, others by others. We have also seen that this is entirely owing to habits of association. This facility of being acted upon by motives of a particular description, is that which we call disposition.”—Mill’s _Analysis_, vol. ii. pp. 212, 213, &c. Adam Smith says, I think with much wisdom, that “the great secret of education is to direct vanity to proper objects.”—_Moral Sentiments_, part vi. § 3. 60 “Goodness in ourselves is the prospect of satisfaction annexed to the welfare of others, so that we please them for the pleasure we receive ourselves in so doing, or to avoid the uneasiness we should feel in omitting it. But God is completely happy in Himself, nor can His happiness receive increase or diminution from anything befalling His creatures; wherefore His goodness is pure, disinterested bounty, without any return of joy or satisfaction to Himself. Therefore it is no wonder we have imperfect notions of a quality whereof we have no experience in our own nature.”—Tucker’s _Light of Nature_, vol. i. p. 355. “It is the privilege of God alone to act upon pure, disinterested bounty, without the least addition thereby to His own enjoyment.”—Ibid. vol. ii. p. 279. On the other hand, Hutcheson asks, “If there be such disposition in the Deity, where is the impossibility of some small degree of this public love in His creatures, and why must they be supposed incapable of acting but from self-love?”—_Enquiry concerning Moral Good_, § 2.