VII. The Desire of Knowledge, or of Intellectual Improvement,--including the principle of Curiosity. The tendency of this high principle must depend, as in the former cases, on its regulation, and the objects to which it is directed. These may vary from the idle tattle of the day, to the highest attainments in literature or science. The principle may be applied to pursuits of a frivolous or useless kind, and to such acquirements as lead only to pedantry or sophism;--or it may be directed to a desultory application, which leads to a superficial acquaintance with a variety of subjects, without a correct knowledge of any of them. On the other hand, the pursuit of knowledge may be allowed to interfere with important duties which we owe to others, in the particular situation in which we are placed. A well-regulated judgment conducts the propensity to worthy objects; and directs it in such a manner as to make it most useful to others. With such due regulation, the principle ought to be carefully cultivated in the young. It is closely connected with that activity of mind which seeks for knowledge on every subject that comes within its reach, and which is ever on the watch to make its knowledge more correct and more extensive. VIII. The Desire of Moral Improvement. This leads to the highest state of man: and it bears this peculiar character, that it is adapted to men in every scale of society, and tends to diffuse a beneficial influence around the circle with which the individual is connected. The desire of power may exist in many, but its gratification is limited to a few:--he who fails may become a discontented misanthrope; and he who succeeds may be a scourge to his species. The desire of superiority or of praise may be misdirected in the same manner, leading to insolent triumph on the one hand, and envy on the other. Even the thirst for knowledge may be abused, and many are placed in circumstances in which it cannot be gratified. But the desire of moral improvement commends itself to every class of society, and its object is attainable by all. In proportion to its intensity and its steadiness, it tends to make the possessor both a happier and a better man, and to render him the instrument of diffusing happiness and usefulness to all who come within the reach of his influence. If he be in a superior station, these results will be felt more extensively; if he be in a humble sphere, they may be more limited; but their nature is the same, and their tendency is equally to elevate the character of man. This mental condition consists, as we shall afterwards have occasion to shew more particularly, in a habitual recognition of the supreme authority of conscience over the whole intellectual and moral system, and in a habitual effort to have every desire and every affection regulated by the moral principle, and by a sense of the divine will. It leads to a uniformity of character which can never flow from any lower source, and to a conduct distinguished by