Some have no more knowledge of humanity, than just serves them to put on an appearance of it, to answer their own base and selfish purposes. He who prefers cunning to sincerity, is insensible to the disgrace and suspicion which attend craft and deceit, and the social satisfaction which the generous mind finds in honesty and plain-dealing. Men who know not the pleasures of sincerity, and who traffic in deceit, barter an image of kindness for a shadow of joy, and are deceived more than they deceive. PASSION. Let us suppose an end of Passion, there must be an end of reasoning. Passion alone can correct Passion. Thus we forego a present pleasure, in hopes that we shall afterwards enjoy a greater pleasure, or of longer duration: or suffer a present pain, to escape a greater; and this is called an act of the judgment. He who gives way to the dictates of present passion, without consulting experience, listens to a partial evidence, and must of course determine wrongfully. Some, in order to pay a false compliment to sentimental pleasures, attempt altogether to depreciate the pleasures of sense: with as little justice, though with like plausibility, have men endeavoured to decry the natural passions and affections as inconsistent with human felicity. Not from our natural desires and passions do we suffer misery; for, without these, what pleasure can we be supposed to enjoy? But from false desires, or diseased appetites, acting without the aid of experience and understanding. He who commits an action which debases him in his own mind, besides its other evil consequences, lays up a store of future misery, which will haunt him as long as the memory of the deed remains. Along with the present effects of any action, in order to judge of it aright, we must put in the balance also its future consequences, and consider, on one side, the satisfaction and honour; on the other, the evil and disgrace that may attend it. Magnanimity exercises itself in contempt of labours and pains, in order to avoid greater pains, or overtake greater pleasures. TEMPERANCE. The great rule of sensual pleasures is to use them so as they may not destroy themselves, or be divorced from the pleasures of sentiment; but rather as they are assisted by, and mutually assisting to, the more refined and exalted sympathy of rational enjoyment. Men ever refine the meaning of the word pleasure to what pleases themselves: gluttons imagine, that by pleasure is meant gluttony. The only true epicures are such as enjoy the pleasures of temperance. Small pleasures seem great to such as know no greater. The virtuous man is he who has sense enough to enjoy the greatest pleasure. Superfluity and parade among the vulgar-rich pass for elegance and greatness. To the man of true taste, temperance is luxury, and simplicity grandeur.