What interest can a fond mother have in view, who loses her health by assiduous attendance on her sick child, and afterwards languishes and dies of grief, when freed, by its death, from the slavery of that attendance?
Is gratitude no affection of the human breast, or is that a word merely, without any meaning or reality?
Have we no satisfaction in one man's company above another's, and no desire of the welfare of our friend, even though absence or death should prevent us from all participation in it?
Or what is it commonly, that gives us any participation in it, even while alive and present, but our affection and regard to him?
These and a thousand other instances are marks of a general benevolence in human nature, where no REAL interest binds us to the object.

And how an IMAGINARY interest known and avowed for such, can be the origin of any passion or emotion, seems difficult to explain.

No satisfactory hypothesis of this kind has yet been discovered; nor is there the smallest probability that the future industry of men will ever be attended with more favourable success.
But farther, if we consider rightly of the matter, we shall find that the hypothesis which allows of a disinterested benevolence, distinct from self-love, has really more SIMPLICITY in it, and is more conformable to the analogy of nature than that which pretends to resolve all friendship and humanity into this latter principle.

There are bodily wants or appetites acknowledged by every one, which necessarily precede all sensual enjoyment, and carry us directly to seek possession of the object.

Thus, hunger and thirst have eating and drinking for their end; and from the gratification of these primary appetites arises a pleasure, which may become the object of another species of desire or inclination that is secondary and interested.