There has been some dispute respecting the term Self-love, both as to its general propriety, and as to the mental feelings which ought to be referred to it. There can be no doubt that there is, in our constitution, a principle or propensity which leads us to study our own interest, gratification, and comfort; and that, in many instances, it becomes the ruling principle of the character. It is in this sense that I use the term self-love, without entering into any discussion regarding the strict logical propriety of it. Like the other mental feelings, it is to be considered as part of our moral constitution, and calculated to answer important purposes, provided it be kept in its proper place, and do not encroach upon the duties and affections which we owe to other men. When thus regulated, it constitutes prudence, or a just regard to our own interest, safety, and happiness; when it becomes morbid in its exercise, it degenerates into selfishness. A sound and rational self-love ought to lead us to seek our own true happiness, and should prove a check upon those appetites and passions which interfere with this; for many of them, it must be allowed, may be not less adverse to our own real interest and comfort, than they are to our duty to other men. It should lead us, therefore, to avoid every thing, not only that is opposed to our interest, but that is calculated to impair our peace of mind, and that harmony of the moral feelings without which there can be no real happiness. This includes a due regulation of the desires, and a due exercise of the affections, as a moral condition which promotes our own welfare and comfort. Self-love, viewed in this manner, appears to be placed as a regulating principle among the other powers,--much inferior indeed to the great principle of conscience, so far as regards the moral condition of the individual,--but calculated to answer important purposes in promoting the harmonies of society. The impression, on which its influence rests, appears to be simply the comfort and satisfaction which arise to ourselves from a certain regulation of the desires, and a certain exercise of the affections, while feelings of an opposite kind follow a different conduct. These sources of satisfaction are manifold. We may reckon among them the pleasure attached to the exercise of the affections themselves, a feature of our moral constitution of the most interesting kind,--the true mental peace and enjoyment which spring from benevolence, friendship, meekness, forgiveness, and the whole train of the kindly feelings,--the gratitude of those who have experienced the effects of our kindness,--the respect and approbation of those whose esteem we feel to be valuable,--and the return of similar affections and good offices from other men. On the other hand, we have to keep in mind the mental agony and distraction which arise from jealousy, envy, hatred, and resentment,--the sense of shame and disgrace