But now the question occurs, how is it that under Private Ethics (or

apart from legislation and religion) a man can be tinder a motive to
consult other people"s happiness? By what obligations can he be bound
to _probity_ and _beneficence_? A man can have no _adequate_ motives
for consulting any interests but his own
But now the question occurs, how is it that under Private Ethics (or
apart from legislation and religion) a man can be tinder a motive to
consult other people"s happiness? By what obligations can he be bound
to _probity_ and _beneficence_? A man can have no _adequate_ motives
for consulting any interests but his own. Still there are motives for
making us consult the happiness of others, namely, the purely social
motive of Sympathy or Benevolence, and the semi-social motives of Love
of Amity and Love of Reputation. [He does not say here whether Sympathy
is a motive grounded on the pleasure it brings, or a motive
irrespective of the pleasure; although from other places we may infer
that he inclines to the first view.]