Under the head of Will, he notes first the facts of Desire and Aversion, being new motions of the soul, distinct from, though arising out of, sensations, perceptions, and judgments.  To these it is common to add Joy and Sorrow, arising in connexion with desire, though they partake more of sensations than of volitions.  Acts of the will are selfish or benevolent, according as one’s own good, or (as often really in fact happens) the good of others is pursued.  Two calm natural determinations of the will are to be conceded; the one an invariable constant impulse towards one’s own highest perfection and happiness; the other towards the universal happiness of others, when the whole system of beings is regarded without prejudice, and in the absence of the notion that their happiness interferes with our own.  There are also turbulent passions and appetites, whose end is their simple gratification; whereupon the violence and uneasiness cease.  Some are selfish—­hunger, lust, power, fame; some benevolent—­pity, gratitude, parental affection, &c.; others may be of either kind—­anger, envy, &c.  In none of them is there any reference in the mind to the greatest happiness of self or others; and that they stand so often in real opposition to the calm motions, is sufficient proof of their distinct character, e.g., the opposition of lust and calm regard for one’s highest interest.

In Chapter II., he takes up some finer powers of perception, and some other natural determinations of the will.  Bound up with seeing and hearing are certain other powers of perception or senses—­Beauty, Imitation, Harmony, Design, summed up by Addison under the name of Imagination, and all natural sources of pleasure.  The two grateful perceptions of Novelty and Grandeur may be added to the list of natural determinations or senses of pleasure.  To attempt to reduce the natural sense of Beauty to the discernment of real or apparent usefulness is hopeless.  The next sense of the soul noted is the Sympathetic, in its two Phases of Pity or Compassion and Congratulation.  This is fellow-feeling on apprehending the state of others, and proneness to relieve, without any thought of our own advantage, as seen in children.  Pity is stronger than congratulation, because, whether for ourselves or others, the desire to repel evil is stronger than to pursue good.  Sympathy extends to all the affections and passions; it greatly subserves the grand determination of the soul towards universal happiness.

Other finer senses have actions of men for their objects, there being a general determination of the soul to exercise all its active powers,—­a universal impulse to action, bodily and intellectual.  In all such action there is real pleasure, but the grand source of human happiness is the power of perceiving the moral notions of actions and characters.  This, the Moral Sense, falls to be fully discussed later.  Distinct from our moral sense is the Sense