'last infirmity of noble minds'. Chivalry was likewise founded on the theory of self-sacrifice. Love possesses so extraordinary a power over the human heart, only because disinterestedness is united with the natural propensities. These propensities themselves are comparatively impotent in cases where the imagination of pleasure to be given, as well as to be received, does not enter into the account. Let it not be objected that patriotism, and chivalry, and sentimental love, have been the fountains of enormous mischief. They are cited only to establish the proposition that, according to the elementary principles of mind, man is capable of desiring and pursuing good for its own sake.     

       JUSTICE     

       The benevolent propensities are thus inherent in the human mind. We are impelled to seek the happiness of others. We experience a satisfaction in being the authors of that happiness. Everything that lives is open to impressions or pleasure and pain. We are led by our benevolent propensities to regard every human being indifferently with whom we come in contact. They have preference only with respect to those who offer themselves most obviously to our notice. Human beings are indiscriminating and blind; they will avoid inflicting pain, though that pain should be attended with eventual benefit; they will seek to confer pleasure without calculating the mischief that may result. They benefit one at the expense of many.     

       There is a sentiment in the human mind that regulates benevolence in its application as a principle of action. This is the sense of justice. Justice, as well as benevolence, is an elementary law of human nature. It is through this principle that men are impelled to distribute any means of pleasure which benevolence may suggest the communication of to others, in equal portions among an equal number of applicants. If ten men are shipwrecked on a desert island, they distribute whatever subsistence may remain to them, into equal portions among themselves. If six of them conspire to deprive the remaining four of their share, their conduct is termed unjust.     

       The existence of pain has been shown to be a circumstance which the human mind regards with dissatisfaction, and of which it desires the cessation. It is equally according to its nature to desire that the advantages to be enjoyed by a limited number of persons should be enjoyed 

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