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 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.

I frankly don't care if you agree with my stand on abortion. I take that stand because no other stand is consistent with decent principles, and no other standard is consistent with the will of God.

Life comes from physical survival; but the good life comes from what we care about.

I enjoy about 1 out of 100 movies, it's about the same proportion to books published that I care to read.

There are a lot of people out there who think that I am their worst enemy, and I don't even care if these people exist.

As patients and consumers, we are better informed today about our health care than any previous generation.

I'm not the type of person who goes through all this effort for a movie, and then doesn't care if anybody sees it. I want them to see it, and I want them to see it on the big screen.

On January 1, 2006, Medicare will begin to offer a prescription drug benefit, and for the first time, it will place an emphasis on preventive care and early treatment of disease.

I wanted to be an actress. In college I was a serious feminist and very political. I was determined to get one thing out of my career and that was respect. I didn't want money. I didn't care about fame.

There are certain promises you make that are more sacred than anything that happens in a court of law, I don't care how many Bibles you put your hand on.

The British press have written some nasty and spiteful things about the way I look which used to affect me quite badly when it was new to me but luckily, I've learned to ignore the comments. why do they even care about how I look?

The surest way to return to the people's business is to listen to the people themselves: We need to drop this whole scheme of federally controlled health care, start over, and work together on real reforms at the state level that will contain costs and won't leave America trillions of dollars deeper in debt.

I did as much research as I could and I took ownership of this illness, because if you don't take care of your body, where are you going to live?

Is anarchism desirable? Well, who does not seek freedom? What man, unless willing to declare himself in bondage, would care to call any control agreeable? Think about it!

When they were small and my wife really had no other responsibilities, except taking care of the family and all of us, it wasn't that big a deal. It was fun. Hey, we're going to Moscow. We're going to Italy. We're going to Toronto. We're going to New York.

I think women are natural caretakers. They take care of everybody. They take care of their husbands and their kids and their dogs, and don't spend a lot of time just getting back and taking time out.

If they respect the craft and what we're doing and they bring something to the table and they work hard, I don't care what you do as your side job or as your day job.

On health care, virtually every political error that could be made was made.