tion in little matters which do not belong to the class of duties. It is also the source of what we usually call decorum and propriety, which lead a man to conduct himself in a manner becoming his character and circumstances, in regard to things which do not involve any higher principle. For, apart entirely from any consideration either of morality or benevolence, there is a certain line of conduct which is unbecoming in all men; and there is conduct which is becoming in some, though it might not in other men, and in some circumstances, though it might not be so in others. It is unnecessary to add, how much of a man's respectability in life often depends upon finding his way, with proper discrimination, through the relations of society which are amenable to this principle; or, by how many actions which are not really wrong, a man may render himself despised and ridiculous.

The love of esteem and approbation is also of extensive influence in the young, both in the conduct of education and the cultivation of general character; and it is not liable to the objections, formerly referred to, which apply to the principle of Emulation. It leads also to those numerous expedients by which persons of various character seek for themselves notoriety or a name; or desire to leave a reputation behind them, when they are no more. This is the love of posthuinous fame, a subject which has afforded an extensive theme both for the philosopher and the humorist.

Its re.ation to decorum? Nature of decorum? Effect of want of it upon a man's respectability? Influence of this desire in the young? Is it more or less dangerous than emulation? Meaning of the word posthumous?

VII. The Desire of Knowledge, or of Intellectual Acquirement, including the principle of Curiosity. The tendency of this high principle must depend, as in the former cases, on its regulation, and the objects to which it is directed. These may vary from the idle tattle of the day, to the highest attainments in literature or science. The principle may be applied to pursuits of a frivolous or useless kind, and to such acquirements as lead only to pedantry or sophism; or it may be directed to a desultory application, which leads to a superficial acquaintance with a variety of subjects, without a correct knowledge of any of them. On the other hand, the pursuit of knowledge may be allowed to interfere with important duties which we owe to others, in the particular situation in which we are placed. A well-regulated judgment conducts the propensity to worthy objects; and directs it in such a manner as to make it most useful to others. With

such due regulations, the principle ought to be carefully cultivated in the young. It is closely connected with that activity of mind which seeks for knowledge on every subject that comes within its reach, and which is ever on the watch to make its knowledge more correct and more extensive.

This

VIII. The Desire of Moral Improvement. leads to the highest state of man; and it bears this peculiar character, that it is adapted to men in every

Seventh head? What principle is included? Upon what does its tendency depend? Name some of the various objects it may have. Under what circumstances may the pursuit of knowledge be carried too far? How should it be regulated? Its effects when thus regulated. Eighth head. Its nature and tendency.

scale of society, and tends to diffuse a beneficial influence around the circle with which the individual is connected. The desire of power may exist in many, but its gratification is limited to a few: he who fails may become a discontented misanthrope; and we who succeeds may be a scourge to his species. The desire of superiority or of praise may be misdirected in the same manner, leading to insolent triumph on the one hand, and envy on the other. Even the thirst for knowledge may be abused, and many are placed in circumstances in which it cannot be gratified. But the desire of moral improvement commends itself to every class of society, and its object is attainable by all. In proportion to its intensity and its steadiness, it tends to make the possessor both a happier and a better man, and to render him the instrument of diffusing happiness and usefulness to all who come within the reach of his influence. If he be in a superior station, these results will be felt more extensively; if he be in a humble sphere, they may be more limited; but their nature is the same, and their tendency is equally to elevate the character of man. This mental condition consists, as we shall afterwards have occasion to show more particularly, in a habitual recognition of the supreme authority of conscience over the whole intellectual and moral system, and in a habitual effort to have every desire and every affection regulated by the moral principle and by a sense of the divine will. It leads to a uniformity of character which can never flow from any

What is said of the desire of power compared with it? the desire of superiority? of knowledge? Moral improvement, how extensively at tainable? Its tendency. In what does elevated moral condition consist? Its effect upon the character?

lower source, and to a conduct distinguished by the anxious discharge of every duty, and the practice of the most active benevolence.

The Emotions which have been now briefly mentioned seem to include the more important of those which pertain to the class of desires. There is, however, another principle which ought to be mentioned as a leading peculiarity of human nature, though it may be somewhat difficult to determine the class to which it belongs. This is the Desire of Action,-the restless activity of mind, which leads it to require some object on which its powers must be exercised, and without which it preys upon itself and becomes miserable. On this principle we are to explain several facts which are of frequent observation. A person accustomed to a life of activity longs for ease and retirement, and, when he has accomplished his purpose, finds himself wretched. The frivolous engagements of the unoccupied are referable to the same principle. They arise, not from any interest which such occupations really possess, but simply from the desire of mental excitement, the felicity of having something to do. The pleasure of relaxation, indeed, is known to those only who have regular and interesting employment. Continued relaxation soon becomes a weariness; and, on this ground, we may safely assert, that the greatest degree of real enjoyment belongs, not to the luxurious man of wealth, or the listless votary of fashion, but to

One more desire, not classed with the preceding? Facts explained by it. From what do the frivolous employments of those unoccupied with serious business arise? Under what circumstances alone is inaction a pleasure? Effect of continued relaxation? What classes of society are happiest ?

the middle classes of society, who, along with the comforts of life, have constant and important occupation. Apart, indeed, from actual suffering, I believe there is nothing in the external circumstances of individuals, of greater or more habitual importance for promoting personal happiness, than stated, rational, and interesting employment.

The mental condition which we call DESIRE, appears to lie in a great measure at the foundation of character; and, for a sound moral condition, it is required that the desires be directed to worthy objects, and that the degree or strength of them be accommodated to the true and relative value of each of these objects. If the desires are thus directed, worthy conduct will be likely to follow in a steady and uniform manner. If they are allowed to break from the restraints of reason and the moral principle, the man is left at the mercy of unhallowed passion, and is liable to those irregularities which naturally result from such a derangement of the moral feelings. If, indeed, we would see the evils produced by desire, when not thus controlled, we have only to look at the whole history of human kind. What accumulated miseries arise from the want of due regulation of the animal propensities, in the various forms in which it degrades the character of rational and moral beings. What evils spring from the love of money, and from the desire of power; from the contests of rivals, and the tumults of party, what envy, hatred, ma

Relation of the desires to the character? What state of the desires is necessary to a sound moral condition? Consequences resulting from unre strained desires? What are some of the desires named by the author, whose unrestrained a tion have made most misery in the world?