PHILOSOPHY, MENTAL. 
ceases to be desired on its own account, 
and then its pleasing associations are com- 
municable: but the love of money as an 
end is exclusive to the individual possessor. 
And in addition to this it is obvious, that in 
general it is not only confined to the in- 
dividual, but prevents others from receiv- 
ing the advantages which it might procure 
to them. The pleasures of sympathy , on 
the other hand, consist in doing good to 
others ; those of ambition are scarcely at- 
tainable in any other way ; and those of 
imagination are both capable of a very ex- 
tensive communication, and are most per- 
fect when enjoyed in company. — Further, a 
regard to self frequently recurring must 
denote a pleasure selfish; so that if any 
even of the most generous pleasures, and 
such as at first sight have no immediate re- 
lation to self-interest be pursued in a cool 
deliberate way, not from the mere impulse 
of present inclination, but from the opinion 
that it will afford pleasure, they must be 
referred to self interest. Now money has 
scarcely any other relation to pleasure than 
as an evident means; so that after it has 
acquired the power of pleasing instantane- 
ously, the intermediate steps and associa- 
tions must frequently appear; and hence 
it forces on the mind a more constant re- 
ference to its tendency to promote the 
happiness of the individual possessor. The 
other pleasures have, in general, a far greater 
share of indirect associations with previous 
pleasures, and acquire the power of gratify- 
ing, not so much from being the manifest 
causes of other gratifications, as their most 
common adjuncts ; whereas money is gene- 
rally the most visible of all the causes. 
84. Honour, power, learning, and many 
other things, are however pursued in part 
after the same manner, and for the same rea- 
sons, as riches, viz. from a tacit supposition 
that the acquisition of every degree of these 
is treasuring up a proportional degree of 
happiness, to be produced and enjoyed at 
pleasure. And the desires of each of these 
would, in like manner, increase perpetually 
during life, did they not curb one another 
by many mutual inconsistencies, or were 
not all damped by the frequent experience 
and recollection, that all the means of hap- 
piness cease to be so, when the body or 
mind cease to be disposed in a manner pro- 
per for their reception. — It is also worthy 
of observation, that riches, honours, power, 
learning, and all other tilings which are 
considered as means of happiness, become 
means to each other in a great variety of 
ways, thus transferring upon each other all 
the a.ssociated pleasures which they collect 
from other quarters, and approaching nearer 
and nearer, perpetually, to a perfect simila- 
rity and sameness with each other, in the 
instantaneous pleasures which they afford 
when pursued and obtained as ends.— -It 
appears, likewise, that all aggregates of plea- 
sure thus collected by them all, must, from 
the structure of our frame, and of the world 
which surrounds us, be made at last to cen- 
tre and rest upon Him who is the inexhaus- 
tible fountain of all power, knowledge, 
goodness, majesty, glory, property, &c. ; so 
that even avarice and ambition are in their 
respective ways carrying on his benevolent 
and all-wise designs. And the same thing 
may be hoped of every other passion and 
pursuit ; one may hope tliat they all agree 
and unite in leading to ultimate happiness 
and perfection. However they differ greatly 
in their present consequences, and in their 
future ones, reaching to certain intervals of 
time indefinite and unknown to us, and thus 
becoming good or evil, both naturally and 
morally, in respect of us and our limited 
apprehensions, judgments, and anticipations. 
And yet one may humbly hope that every 
thing must be ultimately good, both natu- 
rally and morally. 
4. Of the Pleasures and Pains of Sympathy. 
85. The sympathetic affections, or those 
by which we feel when others feel, may be 
divided into four classes ; those by which 
we rejoice at the happiness of others, those 
by which we grieve for their misery, those 
by which we rejoice at their misery, and 
those by which we grieve at their happi- 
ness. Of the first kind, are sociality, good- 
will, generosity, and gratitude ; of the se- 
cond, compassion and mercy ; of the third, 
movoseness, anger, revenge, jealousy, cruel- 
ty, and malice ; and, of the fourth, envy. It is 
easy to be conceived that association should 
produce affections of all these four kinds ; 
since, in the intercourses of life, the plea- 
sures and pains of one person are, in various 
ways, intermixed with, and dependent upon, 
those of others, so that compounds of their 
relicts are excited in all the possible ways 
in which the happiness or misery of one 
person can be combined with the happiness 
or misery of another, viz. in the four above 
mentioned. — We have already entered so 
much at length into the rise and progress of 
the benevolent affections, (§. 41 — 47.) that 
we deem it most expedient to give here the 
analysis of the tliird class, those by which 
