Self-love, then, leads us to consult our own feelings, and to seek directly our own interest and happiness. The affections lead us to allow for the feelings, and consider the advantage and comfort of other men; and a certain balance between these principles is essential to the healthy state of the moral being. It is seldom that the affections are likely to acquire an undue influence, but there is great danger of self-love degenerating into selfishness, which interferes with the duties we owe to others. We have formerly alluded to the means, referable to the due exercise of the affections, and even to a sound and rational self-love, by which this should be in part prevented. When these are not sufficient, the appeal is to conscience; or a distinct reference of individual cases is made to the great principle of moral rectitude. We find, accordingly, this principle called into action, when a man has become sensible of important defects in his moral habits. Thus, we may see a man, who has long given way to a peevish or irascible disposition, that is, to selfish acting upon his own feelings, without due regard to the feelings of others, setting himself to contend with this propensity upon the score of moral duty; while another, of a placid disposition, has no need of bringing the principle into action for such a purpose. In the same manner, a person who has indulged a cold contracted selfishness may, under the influence of the same great principle, perform deeds of benevolence and kindness. Thus we perceive that the moral principle or sense of duty, when it is made the regulating motive of action, is calculated to control self-love, and preserve the proper harmony between it and the exercise of the affections.