Nothing would more expose such accounts as these of the affections which are favourable and friendly to our fellow-creatures than to substitute the definitions, which this author, and others who follow his steps, give of such affections, instead of the words by which they are commonly expressed. Hobbes, after having laid down that pity or compassion is only fear for ourselves, goes on to explain the reason why we pity our friends in distress more than others. Now substitute the word _definition_ instead of the word _pity_ in this place, and the inquiry will be, why we fear our friends, &c., which words (since he really does not mean why we are afraid of them) make no question or sentence at all. So that common language, the words _to compassionate_, _to pity_, cannot be accommodated to his account of compassion. The very joining of the words to _pity our friends_ is a direct contradiction to his definition of pity: because those words, so joined, necessarily express that our friends are the objects of the passion; whereas his definition of it asserts that ourselves (or danger to ourselves) are the only objects of it. He might indeed have avoided this absurdity, by plainly saying what he is going to account for; namely, why the sight of the innocent, or of our friends in distress, raises greater fear for ourselves than the sight of other persons in distress. But had he put the thing thus plainly, the fact itself would have been doubted; that _the sight of our friends in distress raises in us greater fear for ourselves than the sight of others in distress_. And in the next place it would immediately have occurred to every one that the fact now mentioned, which at least is doubtful whether, true or false, was not the same with this fact, which nobody ever doubted, that _the sight of our friends in distress raises in us greater compassion than the sight of others in distress_: every one, I say, would have seen that these are not the same, but _two different_ inquiries; and, consequently, that fear and compassion are not the same. Suppose a person to be in real danger, and by some means or other to have forgot it; any trifling accident, any sound might alarm him, recall the danger to his remembrance, and renew his fear; but it is almost too grossly ridiculous (though it is to show an absurdity) to speak of that sound or accident as an object of compassion; and yet, according to Mr. Hobbes, our greatest friend in distress is no more to us, no more the object of compassion, or of any affection in our heart: neither the one nor the other raises any emotion in one mind, but only the thoughts of our liableness to calamity, and the fear of it; and both equally do this. It is fit such sort of accounts of human nature should be shown to be what they really are, because there is raised upon them a general scheme, which undermines the whole foundation of common justice and honesty. See _Hobbes of Human Nature_, c. 9. section 10.