Meanwhile， it is sufficiently obvious， that the motives which arise from the love of distinction， are by no means cut off， by a state of society incompatible with the accumulation of property. Men， no longer able to acquire the esteem， or avoid the contempt， of their neighbours， by circumstances of dress and furniture， will divert the passion for distinction into another channel. They will avoid the reproach of indolence， as carefully as they now avoid the reproach of poverty. The only persons who， at present， neglect the effect which their appearance and manners may produce are those whose faces are ground with famine and distress. But， in a state of equal society， no man will be oppressed， and， of consequence， the more delicate affections will have time to expand themselves. The general mind having， as we have already shown， arrived at a high degree of improvement， the impulse that carries it into action， will be stronger. The fervour of public spirit will be great. Leisure will be multiplied； and the leisure of a cultivated understanding， is the precise period in which great designs， designs the tendency of which is to secure applause and esteem， are conceived. In tranquil leisure， it is impossible for any but the sublimest mind， to exist， without the passion for distinction. This passion， no longer permitted to lose itself in indirect channels and useless wanderings， will seek the noblest course， and perpetually fructify the seeds of public good. Mind， though it will perhaps at no time arrive at the termination of its possible discoveries and improvements， will nevertheless advance with a rapidity and firmness of progression of which we are， at present， unable to conceive the idea.
The love of fame is no doubt a delusion. This， like every other delusion， will take its turn to be detected and abjured. It is an airy phantom， which will indeed afford us an imperfect pleasure so long as we worship it， but will always， in a considerable degree， disappoint us， and will not stand the test of examination. We ought to love nothing but a substantial happiness， that happiness which will bear the test of recollection， and which no clearness of perception， and improvement of understanding， will tend to undermine.
If there be any principle more substantial than the rest， it is justice， a principle that rests upon this single postulatum， that man and man are beings of the same nature， and susceptible， under certain limitations， of the same advantages. Whether the benefit which is added to the common flock， proceed from you or me， is a pitiful distinction. Fame therefore is an unsubstantial and delusive pursuit. If it signify an opinion entertained of me greater than I deserve， to desire it is vicious. If it be the precise mirror of my character， it is valuable only as a means， in as much as I第hall be able most essentially to benefit those， who best know the extent of my capacity， and the rectitude of my intentions.
The love of fame， when it perishes in minds formed under the present system， often gives place to a principle still more reprehensible. Selfishness is the habit that grows out of monopoly. When therefore selfishness ceases to seek its gratification in public exertion， it too often narrows into some frigid conception of personal pleasure， perhaps sensual， perhaps intellectual.
But this cannot be the process where monopoly is banished. Selfishness has there no kindly circumstances to foster it. Truth， the overpowering truth of general good， then seizes its irresistibly. It is impossible we should want motives， so long as we see clearly how multitudes and ages may be benefited by our exertions， how causes and effects are connected in an endless chain， so that no honest effort can be lost， but will operate to good， centuries after its author is consigned to the grave. This will be the general passion， and all will be animated by the example of all.