But from this, deliberate anger or resentment is essentially distinguished, as the latter is not naturally excited by, or intended to prevent mere harm without appearance of wrong or injustice. Now, in order to see, as exactly as we can, what is the natural object and occasion of such resentment, let us reflect upon the manner in which we are touched with reading, suppose, a feigned story of baseness and villany, properly worked up to move our passions. This immediately raises indignation, somewhat of a desire that it should be punished. And though the designed injury be prevented, yet that it was designed is sufficient to raise this inward feeling. Suppose the story true, this inward feeling would be as natural and as just: and one may venture to affirm, that there is scarce a man in the world, but would have it upon some occasions. It seems in us plainly connected with a sense of virtue and vice, of moral good and evil. Suppose further, we knew both the person who did and who suffered the injury: neither would this make any alteration, only that it would probably affect us more. The indignation raised by cruelty and injustice, and the desire of having it punished, which persons unconcerned would feel, is by no means malice. No; it is resentment against vice and wickedness: it is one of the common bonds by which society is held together; a fellow-feeling which each individual has in behalf of the whole species, as well as of himself. And it does not appear that this, generally Speaking, is at all too high amongst mankind. Suppose, now, the injury I have been speaking of to be done against ourselves, or those whom we consider as ourselves; it is plain, the way in which we should be affected would be exactly the same in kind; but it would certainly be in a higher degree, and less transient: because a sense of our own happiness and misery is most intimately and always present to us; and, from the very constitution of our nature, we cannot but have a greater sensibility to, and be more deeply interested in, what concerns ourselves. And this seems to be the whole of this passion which is, properly speaking, natural to mankind; namely, a resentment against injury and wickedness in general: and in a higher degree when towards ourselves, in proportion to the greater regard which men naturally have for themselves, than for others. From hence it appears, that it is not natural, but moral evil: it is not suffering, but injury, which raises that anger or resentment, which is of any continuance. The natural object of it is not one, who appears to the suffering person to have been only the innocent occasion of his pain or loss, but one who has been in a moral sense injurious either to ourselves or others. This is abundantly confirmed by observing, what it is which heightens or lessens resentment; namely, the same which aggravates or lessens the fault; friendship and former obligations, on one hand; or inadvertency, strong temptations, and mistake, on the other. All this is so much understood by mankind, how little soever it be reflected upon, that a person would be reckoned quite distracted, who should coolly resent a harm, which had not to himself the appearance of injury or wrong. Men do indeed resent what is occasioned through carelessness; but then they expect observance as their due, and so that carelessness is considered as faulty. It is likewise true, that they resent more strongly an injury done, than one which, though designed, was prevented, in cases where the guilt is perhaps the same; the reason, however, is not that bare pain or loss raises resentment, but, that it gives a new, and, as I may speak, additional sense of the injury or injustice. According to the natural course of the passions, the degrees of resentment are in proportion, not only to the degree of design and deliberation in the injurious person, but in proportion to this, joined with the degree of the evil designed or premeditated; since this likewise comes in to make the injustice greater or less. And the evil or harm will appear greater when they feel it, than when they only reflect upon it: so, therefore, the injury and consequently the resentment will be greater.