Every man hath a general desire of his own happiness; and likewise a variety of particular affections, passions, and appetites to particular external objects. The former proceeds from, or is, self-love; and seems inseparable from all sensible creatures, who can reflect upon themselves and their own interest or happiness so as to have that interest an object to their minds; what is to be said of the latter is, that they proceed from or together make up that particular nature, according to which man is made. The object the former pursues is somewhat internal--our own happiness, enjoyment, satisfaction; whether we have, or have not, a distinct particular perception what it is, or wherein it consists: the objects of the latter are this or that particular external thing, which the affections tend towards, and of which it hath always a particular idea or perception. The principle we call self-love never seeks anything external for the sake of the thing, but only as a means of happiness or good: particular affections rest in the external things themselves. One belongs to man as a reasonable creature reflecting upon his own interest or happiness. The other, though quite distinct from reason, are as much a part of human nature. That all particular appetites and passions are towards _external things themselves_, distinct from the _pleasure arising from them_, is manifested from hence; that there could not be this pleasure, were it not for that prior suitableness between the object and the passion: there could be no enjoyment or delight from one thing more than another, from eating food more than from swallowing a stone, if there were not an affection or appetite to one thing more than another.