PHILOSOPHY, MENTAL. 
■re rejoice at the misery of otiiers, pre- 
•viously stating Hartley’s application of the 
terms above mentioned. Sociality is tlie 
pleasure we take in the company and con- 
versation of others, particularly of our 
friends and acquaintance. Goodwill (or 
benevolence in its more limited sense) is 
that pleasitig afl'ectiou which engages us to 
promote the welfare of others to the best of 
our power. Generosity is that modification 
of benevolence which disposes us to forego 
great pleasures, or to endure great pains for 
the benefit of others. Gratitude is tliat 
modification of benevolence which arises 
from the past reception of favours, leading 
to make every practicable return of good 
to our benefactor.— Compassion is the un- 
easiness which a man feels at the misery of 
another. Mercy is compassion exercised 
towards one who has forfeited his title to 
happiness, or the removal of misery, by 
some demerit, particulaviy against ourselves. 
—Moroseness is tlvat disposition which leads 
us to be dissatisfied with the efforts of others 
for our comforts, to be displeased at their 
innocent enjoyments, and to feel a pleasure 
in imposing restraints upon their satisfac- 
tions. Anger is a sudden start of passion, 
by which men wish and endeavour harm to 
others. Revenge prompts to inflict and 
rejoice in evil, in return for evil real or sup- 
posed. Malice deliberately wishes the 
misery of others. Cruelty disposes men to 
take delight in inflicting pain, and in con- 
templating misery. Jealousy arises from 
the suspicion of a rival in the affections of a 
person of the other sex. Envy is the dis- 
position by which we consider the good 
things possessed by others as a diminution 
of our own happiness, and grieve at their 
enjoyment of them. 
86. Moroseness, peevishness, severity, 
&c. are most apt to arise in those persons 
who have some real or imagined superiority 
over others, which either magnifies their 
failures of duty, or at least renders the in- 
dividual very attentive to such failures. 
Bodily infirmities and frequent disappoint- 
ments, by making the common intercourses 
of life insipid, and enhancing small injuries; 
delicacy and effeminacy, by increasing the 
sensibility both of body and of mind with 
respect to pain and uneasiness ; luxury, by 
producing unnatural cravings, which clash 
not only with the like cravings of others, but 
also with the common course and convenien-v 
cies of life ; and, in short, all kinds of selfish- 
ness have the same effects upon tlie temper. 
The severe scrutiny which persons sincerely 
penitent for past departures from duty 
make into their ow'n lives, and the rigid 
censures which they pass on their own 
actions, are often found in proud and pas- 
sionate tempers, to raise such indignation 
against vice as breaks out into an undue 
severity of language and behaviour with 
respect to others ; and this especially, if 
they seem to themselves to have overcome 
all great vices, and are not yet arrived at a 
due sense of the many latent defects still 
remaining in them. And this is much in- 
creased by all opinions which represent the 
Supreme Being as implacable towards a 
part of his creatures, and this part as repro- 
bate towards him. By all which we may 
see, that every thing which makes disagree- 
able impressions on our minds at the same 
time that our fellow creatures are present 
with us, in sensation or in idea, and especially 
if these be connected by the relation of 
cause and effect. See. will in fact produce 
in us moroseness and peevishness. This 
follows from the doctrine of association, 
and is also an evident fact. It is likewise a 
strong argument for cheerfulness, and the 
pleasures of innocent moderate mirth. 
&7. Anger and revenge may be analysed 
as follows. The appearance, idea, ap- 
proach, actual attack, &c. of any thing from 
which a child has received harm, must by 
tlie law of association raise in his mind the 
relict of that harm. The same harm often 
arises from different causes ; and different 
harms from the same cause ; liiese harms 
and causes have an affinity with each other: 
and thus they are variously mixed and 
blended together ; so that a general confused 
idea of harm, with the uneasy state of the 
nervous system, and the consequent activity 
of the parts, are raised up in young children 
upon certain appearances and circumstances. 
By degrees the denials of gratifications, and 
many intellectual aggregates, with all the 
signs and tokens of them, raise up a like 
uneasiness by the law of association. And 
thus it happens, that when any harm has 
been received, any gratification denied, or 
other mental uneasiness occasioned, a long 
train of associated reliefs of painful im- 
pressions enhance the displeasing feeling, 
and continue it much beyond its natural 
state. This is the nascent state of the 
passion of anger, in which it is nearly allied 
to fear, being in the continuance of the 
same internal feelings, quickened on the one 
hand by the actual painful or uneasy im- 
pression, but on the other moderated by 
the ab^nce of the apprehension of future 
