However, without considering this connection, there is no doubt but that more good than evil, more delight than sorrow, arises from compassion itself; there being so many things which balance the sorrow of it.

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

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.

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

For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another.

Happiness or satisfaction consists only in the enjoyment of those objects which are by nature suited to our several particular appetites, passions, and affections.

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.

Every man hath a general desire of his own happiness; and likewise a variety of particular affections, passions, and appetites to particular external objects.

Every one of our passions and affections hath its natural stint and bound, which may easily be exceeded; whereas our enjoyments can possibly be but in a determinate measure and degree.

Consequently it will often happen there will be a desire of particular objects, in cases where they cannot be obtained without manifest injury to others.

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.

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.

Happiness does not consist in self-love.

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.

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.

The Epistles in the New Testament have all of them a particular reference to the condition and usages of the Christian world at the time they were written.

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.

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.

Thus there is no doubt the eye was intended for us to see with.

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.

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?

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.

However, without considering this connection, there is no doubt but that more good than evil, more delight than sorrow, arises from compassion itself; there being so many things which balance the sorrow of it.

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.

God Almighty is, to be sure, unmoved by passion or appetite, unchanged by affection; but then it is to be added that He neither sees nor hears nor perceives things by any senses like ours; but in a manner infinitely more perfect.

Self-love then does not constitute THIS or THAT to be our interest or good; but, our interest or good being constituted by nature and supposed, self-love only puts us upon obtaining and securing it.

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

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

Remember likewise there are persons who love fewer words, an inoffensive sort of people, and who deserve some regard, though of too still and composed tempers for you.

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

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

Almost every wise saying has an opposite one, no less wise, to balance it.

I believe as human beings we are out of balance, out of synch with the earth.

But all the money in the world cannot make you happy either, so there has to be a balance.

In almost every country there are elements of opinion which would welcome such a conclusion because they wish to return to the politics of the balance of power, unrestricted and unregulated armaments, international anarchy, and preparation for war.

But if you can create an honorable livelihood, where you take your skills and use them and you earn a living from it, it gives you a sense of freedom and allows you to balance your life the way you want.

And Big Night, I think by the end the brothers find that balance, when they touch each other on the shoulder over breakfast and it's understood that what should never have driven them apart almost drove them apart. I think that's a true moment.

Remember Graham Green's dictum that childhood is the bank balance of the writer? I think that all writers feel alienated. Most of us go back to an alienated childhood in some way or another. I know that I do.

In 1844, there was a balance of perhaps of a couple of thousand dollars on the cr side.

You need a balance in life between dealing with what's going on inside and not being so absorbed in yourself that it takes over.

We believe, in fact, that the one act of respect has little force unless matched by the other - in balance with it... The acting out of that dual respect I would name as precisely the source of our power.

You can't have too much of everything, you must have a balance, that's very important.

I've watched those shows my whole life - being on one is like a dream. It's hard to balance that dream with the fact that this is the Edie I've known my whole life.

Action is at bottom a swinging and flailing of the arms to regain one's balance and keep afloat.

I think what I'm going to do is get more balance in my life to still be able to go out and play the hard rock 'n' roll and do what I like to do in music.

We have managed to acquire $13 trillion of debt on our balance sheet. In my view we have nothing to show for it. We haven't invested in our roads, our bridges, our waste-water systems, our sewer systems. We haven't even maintained the assets that our parents and grandparents built for us.

I balanced all, brought all to mind, the years to come seemed waste of breath, a waste of breath the years behind, in balance with this life, this death.

It sounds extraordinary but it's a fact that balance sheets can make fascinating reading.