sure of every one's good opinion and good-will; or, not to shock your ears with their expressions, the self-love of every one, and mine among the rest, will then incline us to serve you, and speak well of you. In my opinion, there are two things which have led astray those philosophers that have insisted so much on the selfishness of man. In the _first_ place, they found that every act of virtue or friendship was attended with a secret pleasure; whence they concluded, that friendship and virtue could not be disinterested. But the fallacy of this is obvious. The virtuous sentiment or passion produces the pleasure, and does not arise from it. I feel a pleasure in doing good to my friend, because I love him; but do not love him for the sake of that pleasure. In the _second_ place, it has always been found, that the virtuous are far from being indifferent to praise; and therefore they have been represented as a set of vainglorious men, who had nothing in view but the applauses of others. But this also is a fallacy. It is very unjust in the world, when they find any tincture of vanity in a laudable action, to depreciate it upon that account, or ascribe it entirely to that motive. The case is not the same with vanity, as with other passions. Where avarice or revenge enters into any seemingly virtuous action, it is difficult for us to determine how far it enters, and it is natural to suppose it the sole actuating principle. But vanity is so closely allied to virtue, and to love the fame of laudable actions approaches so near the love of laudable actions for their own sake, that these passions are more capable of mixture, than any other kinds of affection; and it is almost impossible to have the latter without some degree of the former. Accordingly we find, that this passion for glory is always warped and varied according to the particular taste or disposition of the mind on which it falls. Nero had the same vanity in driving a chariot, that Trajan had in governing the empire with justice and ability. To love the glory of virtuous deeds is a sure proof of the love of virtue. [1] Women are generally much more flattered in their youth than men, which may proceed from this reason among others, that their chief point of honour is considered as much more difficult than ours, and requires to be supported by all that decent pride which can be instilled into them. [2] I may perhaps treat more fully of this subject in some future Essay. In the meantime I shall observe, what has been proved beyond question by several great moralists of the present age, that the social passions are by far the most powerful of any, and that even all the other passions, receive from them their chief force and influence. Whoever desires to see this question treated at large, with the greatest force of argument and eloquence, may consult my Lord Shaftesbury's Enquiry concerning Virtue. OF CIVIL LIBERTY