In the same manner there are mental passions by which we are impelled immediately to seek particular objects, such as fame or power, or vengeance without any regard to interest; and when these objects are attained a pleasing enjoyment ensues, as the consequence of our indulged affections.

Nature must, by the internal frame and constitution of the mind, give an original propensity to fame, ere we can reap any pleasure from that acquisition, or pursue it from motives of self-love, and desire of happiness.

If I have no vanity, I take no delight in praise: if I be void of ambition, power gives me no enjoyment: if I be not angry, the punishment of an adversary is totally indifferent to me.

In all these cases there is a passion which points immediately to the object, and constitutes it our good or happiness; as there are other secondary passions which afterwards arise, and pursue it as a part of our happiness, when once it is constituted such by our original affections.

Were there no appetite of any kind antecedent to self-love, that propensity could scarcely ever exert itself; because we should, in that case, have felt few and slender pains or pleasures, and have little misery or happiness to avoid or to pursue.
Now where is the difficulty in conceiving, that this may likewise be the case with benevolence and friendship, and that, from the original frame of our temper, we may feel a desire of another's happiness or good, which, by means of that affection, becomes our own good, and is afterwards pursued, from the combined motives of benevolence and self-enjoyments?
Who sees not that vengeance, from the force alone of passion, may be so eagerly pursued, as to make us knowingly neglect every consideration of ease, interest, or safety; and, like some vindictive animals, infuse our very souls into the wounds we give an enemy; [Footnote: Animasque in vulnere ponunt.