And further, self-love conceals itself,
because generally it operates first to pervert the judgment. The
consciousness of preferring private interest to worthier
considerations, is too painful to be endured. The man therefore
strives, but too successfully, to misrepresent the case to himself.
He contrives to make that seem right, which tends to his own advantage.
But though indirect, the operation of self-love is none the less sure.
Whether the individual be any the less blamable, because self-love
assumes this disguise, is not now to be considered.
There are individuals, to whom implicit confidence in their unguarded
honesty, proves but an added motive to be more tremulously sensitive,
not to abuse such confidence. There are, whom respect for their
calling binds wholly to more carefulness, to prove worthy of such
respect. So always if one is thoroughly pervaded with the right
spirit. But dealing with bodies of men, as men yet are, these two
rules should shape political institutions and social relations.
First, so far as men can command confidence and respect, for the sake
of birth, calling, or office, so far they are relieved from the
necessity of seeking the same by personal qualifications; and
accordingly a body of men so protected, will perceptibly fall short
of the average, in the staple elements of respectability.
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