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 that of the pains brought upon them by others. Indeed the hurts, and bodily injuries, which they meet with, are chiefly from themselves; and the denials of gratifications are either very few in number, or, if they be more frequent, give little uneasiness. It appears therefore, that, according to the doctrine of association, children ought to be pleased, in general, with the sight and company of all their acquaintance. And the same things, with some alterations, hold in respect of adults, through the whole course and general tenor of human life.

Besides the pleasures for which we are indebted to others, there are many which we enjoy in common with others, and in their company and conversation, and which therefore both enhance, and are enhanced by, the gaiety and happiness that appear in the countenances, gestures, words, and actions, of the whole company. Of this kind are the pleasures of feasting, sports and pastimes, rural scenes, polite arts, mirth, raillery, and ridicule, public shows, public rejoicings, &c. And in general it may be observed, that the causes of joy and grief are common to great numbers, affecting mankind according to the several divisions and subdivisions thereof into nations, ranks, offices, ages, sexes, families, &c. And by all these things it comes to pass, that the face of an old acquaintance brings to view, as it were, the indistinct mixed recollection, the remaining vestiges of all the good and evil which we have felt, while his idea has been present with us.

The same observation may be made upon places; and particularly upon those where a man has spent his infancy and youth.

To all this it is to be added, that the rules of prudence, good manners, and religion, by restraining all rusticity, moroseness, and insolence, and obliging us to actions of a contrary nature, even though we have not the proper internal feelings, do by degrees contribute to beget these in us, i.e. to beget sociality and complaisance; just in the same manner, as a person in a passion becomes much more inflamed from his own angry expressions, gestures, and actions.

Good-will, or benevolence, when understood in a limited sense, may be termed that pleasing affection which engages us to promote the welfare of others to the best of our power. If it carry us so far as to forego great pleasures, or endure great pains, it is called generosity. But good-will and benevolence, in a general sense, are put for all the sympathetic affections of the first and second class, viz. those by which we either rejoice in, and promote, the happiness of others, or grieve for, and endeavour to remove, their misery; as ill-will and malevolence, understood in a general sense also, are put for the contrary affections, viz. those of the third and fourth class.

Benevolence, in the limited sense, is nearly connected with sociality, and has the same sources. It has also a high degree of