The private interest of the individual would not be sufficiently provided for by reasonable and cool self-love alone; therefore the appetites and passions are placed within as a guard and further security, without which it would not be taken due care of. It is manifest our life would be neglected were it not for the calls of hunger and thirst and weariness; notwithstanding that without them reason would assure us that the recruits of food and sleep are the necessary means of our preservation. It is therefore absurd to imagine that, without affections, the same reason alone would be more effectual to engage us to perform the duties we owe to our fellow-creatures. One of this make would be as defective, as much wanting, considered with respect to society, as one of the former make would be defective, or wanting, considered as an individual, or in his private capacity. Is it possible any can in earnest think that a public spirit, _i.e._, a settled reasonable principle of benevolence to mankind, is so prevalent and strong in the species as that we may venture to throw off the under affections, which are its assistants, carry it forward and mark out particular courses for it; family, friends, neighbourhood, the distressed, our country? The common joys and the common sorrows, which belong to these relations and circumstances, are as plainly useful to society as the pain and pleasure belonging to hunger, thirst, and weariness are of service to the individual. In defect of that higher principle of reason, compassion is often the only way by which the indigent can have access to us: and therefore, to eradicate this, though it is not indeed formally to deny them that assistance which is their due; yet it is to cut them off from that which is too frequently their only way of obtaining it. And as for those who have shut up this door against the complaints of the miserable, and conquered this affection in themselves; even these persons will be under great restraints from the same affection in others. Thus a man who has himself no sense of injustice, cruelty, oppression, will be kept from running the utmost lengths of wickedness by fear of that detestation, and even resentment of inhumanity, in many particular instances of it, which compassion for the object towards whom such inhumanity is exercised, excites in the bulk of mankind. And this is frequently the chief danger and the chief restraint which tyrants and the great oppressors of the world feel.