Acquired Appetites.—Beside the natural appetites of which I have hitherto spoken, and which are founded in the constitution of the physical system, there are certain appetites which must be regarded as artificial and acquired, such as the desire, so widely and almost universally prevalent, in countries both savage and civilized, for narcotic and stimulating drugs of various kinds, and for intoxicating drinks.
CHAPTER III.
DESIRES ARISING FROM THE CONSTITUTION OF THE MIND.
§ I.—Desire of Happiness.
Propriety of the Designation Self-love.—Among that class of desires that have their foundation in the mental rather than in the physical constitution, one of the most important is the desire of happiness, or, as it is frequently called, self-love. The propriety of this designation has been called in question. "The expression," says Mr. Stewart, "is exceptionable, for it suggests an analogy (where there is none, in fact) between that regard which every rational being must necessarily have to his own happiness, and those benevolent affections which attach us to our fellow-creatures. There is surely nothing in the former of these principles analogous to the affection of love; and, therefore, to call it by the appellation of self-love, is to suggest a theory with respect to its nature, and a theory which has no foundation in truth."
This Position questionable.—I apprehend that in this remark, Mr. Stewart may have gone too far. The regard which we have for our own happiness certainly differs from that which we entertain for the happiness of others, as the objects differ on which, in either case, the regard is fixed. That the emotion is not essentially of the same nature, however, psychologically considered, is not so clear. Love or affection, as it has been defined in the preceding chapters, is the enjoyment of an object, mingled with a wish or desire of good to the same. Love of friends is the pleasure felt in, and the benevolent regard for, them. Love of self, in like manner, is the enjoyment of, and the desire of, good to self. Whoever, then, enjoys himself, and wishes his own good, exercises self-love; and the essential ingredient of this affection is the desire for his own happiness. Not only, then, is there an analogy between the two principles, the desire of our own happiness, and the regard which we feel for others, but something more than an analogy; they are essentially of the same nature so far as regards the mental activity exercised in either case, and the term love as properly designates the one, as the other, of these states of mind. I may love myself, as truly as I love my friend, nor is it the part of a rational nature to be destitute of the principle of self-love.
Not to be confounded with Selfishness.—There is more force in the objection, also urged by Mr. Stewart, against the phrase self-love, used to denote the desire of happiness, that it is, from its etymology, liable to be confounded, and in fact, often is confounded, with the word selfishness, which denotes a very different state of mind. The word selfishness is always used in an unfavorable sense, to denote some disregard of the happiness and rights of others; but no such idea properly attaches to self-love, or the desire of happiness, which, as Mr. Stewart justly remarks, is inseparable from our nature as rational and sensitive beings.
Views of Theologians.—Misled, perhaps, by the resemblance of the words, many theological writers, both ancient and modern, have not only represented self-love as essentially sinful, but even as the root and origin of evil, the principle of original sin.