He maintains, and with reason, that the love of power manifests its consequences quite as much in cruelty as in benevolence.
The second argument, to show that Benevolence is a fact of our constitution, involves the greatest peculiarity of Butler's Psychology, although he was not the first to announce it.

The scheme of the human feelings comprehends, in addition to Benevolence and Self-Love, a number of passions and affections tending to the same ends as these (some to the good of our fellows, others to our own good); while in following them we are not conscious of seeking those ends, but some different ends.

Such are our various Appetites and Passions.

Thus, hunger promotes our private well-being, but in obeying its dictates we are not thinking of that object, but of the procuring of _food_.
Curiosity promotes both public and private good, but its direct and immediate object is _knowledge_.
This refined distinction appears first in Aquinas; there is in it a palpable confusion of ideas.

If we regard the final impulse of hunger, it is not toward the food, but towards the appeasing of a pain and the gaining of a pleasure, which are certainly identical with self, being the definition of self in the last resort.