The object of self-love is expressed in the term self; and every appetite of sense, and every particular affection of the heart, are equally interested or disinterested, because the objects of them all are equally self or somewhat else.

The principle we call self-love never seeks anything external for the sake of the thing, but only as a means of happiness or good: particular affections rest in the external things themselves.

The private interest of the individual would not be sufficiently provided for by reasonable and cool self-love alone; therefore the appetites and passions are placed within as a guard and further security, without which it would not be taken due care of.

The sum of the whole is plainly this: The nature of man considered in his single capacity, and with respect only to the present world, is adapted and leads him to attain the greatest happiness he can for himself in the present world.

This was the man, this Balaam, I say, was the man, who desired to die the death of the righteous, and that his last end might be like his; and this was the state of his mind when he pronounced these words.

Thus self-love as one part of human nature, and the several particular principles as the other part, are, themselves, their objects and ends, stated and shown.

Happiness does not consist in self-love.

The tongue may be employed about, and made to serve all the purposes of vice, in tempting and deceiving, in perjury and injustice.

People might love themselves with the most entire and unbounded affection, and yet be extremely miserable.

Things and actions are what they are, and the consequences of them will be what they will be: why then should we desire to be deceived?

As this world was not intended to be a state of any great satisfaction or high enjoyment, so neither was it intended to be a mere scene of unhappiness and sorrow.

Compassion is a call, a demand of nature, to relieve the unhappy as hunger is a natural call for food.

The final causes, then, of compassion are to prevent and to relieve misery.

Pain and sorrow and misery have a right to our assistance: compassion puts us in mind of the debt, and that we owe it to ourselves as well as to the distressed.

But to us, probability is the very guide of life.

Both our senses and our passions are a supply to the imperfection of our nature; thus they show that we are such sort of creatures as to stand in need of those helps which higher orders of creatures do not.

Every man is to be considered in two capacities, the private and public; as designed to pursue his own interest, and likewise to contribute to the good of others.

Love of our neighbour, then, has just the same respect to, is no more distant from, self-love, than hatred of our neighbour, or than love or hatred of anything else.

Man may act according to that principle or inclination which for the present happens to be strongest, and yet act in a way disproportionate to, and violate his real proper nature.

There is a much more exact correspondence between the natural and moral world than we are apt to take notice of.