But there are pleasures of another class, pleasures having no relation whatever to a person's own sensation or happiness; pleasures springing from the perception of the enjoyment of others. The sight of pleasure not its own affects the human heart, provided its state of feeling be natural and sound, just as it would be affected were it its own. Not more real is the pleasure arising from the gratification of appetite, the exercise of sense, and the operation of intellect, than that arising from the consciousness that another sentient being is happy. Pleasures of this class are called sympathetic, in contradistinction to those of the former class, which are termed selfish. There are then two principles in continual operation in the human being, the selfish and the sympathetic. The selfish is productive of pleasure of a certain kind; the sympathetic is productive of pleasure of another kind. The selfish is primary and essential; the sympathetic, arising out of the selfish, is superadded to it. And so precisely what the animal life is to the organic, the sympathetic principle is to the selfish; and just what the organic life gains by its union with the animal, the mental constitution gains by the addition of the sympathetic to the selfish affection. The analogy between the combination in both cases is in every respect complete. As the organic life produces and sustains the animal, so the sympathetic principle is produced and sustained by the selfish. As the organic life is conservative of the entire organization of the body, so the selfish principle is conservative of the entire being. As the animal life is superadded to the organic, extending, exalting, and perfecting it, so the sympathetic principle is superadded to the selfish, equally extending, exalting, and perfecting it. The animal life is nobler than the organic, whence the organic is subservient to the animal; but there is not only no opposition, hostility, or antagonism between them, but the strictest possible connexion, dependence, and subservience. The sympathetic principle is nobler than the selfish, whence the selfish is subservient to the sympathetic; but there is not only no opposition, hostility, or antagonism between them, but the strictest possible connexion, dependence, and subservience. Whatever is conducive to the perfection of the organic, is equally conducive to the perfection of the animal life; and whatever is conducive to the attainment of the true end of the selfish is equally conducive to the attainment of the true end of the sympathetic principle. The perfection of the animal life cannot be promoted at the expense of the organic, nor that of the organic at the expense of the animal; neither can the ultimate end of the selfish principle be secured by the sacrifice of the sympathetic, nor that of the sympathetic by the sacrifice of the selfish. Any attempt to exalt the animal life beyond what is compatible with the