PART I.

OF PRIDE AND HUMILITY.

SECTION I.

DIVISION OF THE SUBJECT.

As all the perceptions of the mind may be divided into _impressions_ and _ideas_, so the impressions admit of another division into _original_ and _secondary_. This division of the impressions is the same with that which I formerly made use of[1] when I distinguished them into impressions of _sensation_ and _reflection_. Original impressions, or impressions of sensation, are such as, without any antecedent perception, arise in the soul, from the constitution of the body, from the animal spirits, or from the application of objects to the external organs. Secondary, or reflective impressions, are such as proceed from some of these original ones, either immediately, or by the interposition of its idea. Of the first kind are all the impressions of the senses, and all bodily pains and pleasures: of the second are the passions, and other emotions resembling them.

'Tis certain that the mind, in its perceptions, must begin somewhere; and that since the impressions precede their correspondent ideas, there must be some impressions, which, without any introduction, make their appearance in the soul. As these depend upon natural and physical causes, the examination of them would lead me too far from my present subject, into the sciences of anatomy and natural philosophy. For this reason I shall here confine myself to those other impressions, which I have called secondary and reflective, as arising either from the original impressions, or from their ideas. Bodily pains and pleasures are the source of many passions, both when felt and considered by the mind; but arise originally in the soul, or in the body, whichever you please to call it, without any preceding thought or perception. A fit of the gout produces a long train of passions, as grief, hope, fear; but is not derived immediately from any affection or idea.

The reflective impressions may be divided into two kinds, viz. the _calm_ and the _violent_. Of the first kind is the sense of beauty and deformity in action, composition, and external objects. Of the second are the passions of love and hatred, grief and joy, pride and humility. This division is far from being exact. The raptures of poetry and music frequently rise to the greatest height; while those other impressions, properly called _passions_, may decay into so soft an emotion, as to become in a manner imperceptible. But as, in general, the passions are more violent than the emotions arising from beauty and deformity, these impressions have been commonly distinguished from each other. The subject of the human mind being so copious and various, I shall here take advantage of this vulgar and specious division, that I may proceed with the greater order; and, having said all I thought necessary concerning our ideas, shall now explain those violent emotions or passions, their nature, origin, causes and effects.

When we take a survey of the passions, there occurs a division of them into _direct_ and _indirect_. By direct passions I understand such as arise immediately from good or evil, from pain or pleasure. By indirect, such as proceed from the same principles, but by the conjunction of other qualities. This distinction I cannot at present justify or explain any farther. I can only observe in general, that under the indirect passions I comprehend pride, humility, ambition, vanity, love, hatred, envy, pity, malice, generosity, with their dependents. And under the direct passions, desire, aversion, grief, joy, hope, fear, despair, and security. I shall begin with the former.

[1] Book I. Part I. Sect. 2.

SECTION II.

OF PRIDE AND HUMILITY, THEIR OBJECTS AND CAUSES.

The passions of _pride_ and _humility_ being simple and uniform impressions, 'tis impossible we can ever, by a multitude of words, give a just definition of them, or indeed of any of the passions. The utmost we can pretend to is a description of them, by an enumeration of such circumstances as attend them: but as these words, _pride_ and _humility_, are of general use, and the impressions they represent the most common of any, every one, of himself, will be able to form a just idea of them, without any danger of mistake. For which reason, not to lose time upon preliminaries, I shall immediately enter upon the examination of these passions.

'Tis evident, that pride and humility, though directly contrary, have yet the same _object_. This object is self, or that succession of related ideas and impressions, of which we have an intimate memory and consciousness. Here the view always fixes when we are actuated by either of these passions. According as our idea of ourself is more or less advantageous, we feel either of those opposite affections, and are elated by pride, or dejected with humility. Whatever other objects may be comprehended by the mind, they are always considered with a view to ourselves; otherwise they would never be able either to excite these passions, or produce the smallest increase or diminution of them. When self enters not into the consideration, there is no room either for pride or humility.

But though that connected succession of perceptions, which we call _self_ be always the object of these two passions, 'tis impossible it can be their _cause_, or be sufficient alone to excite them. For as these passions are directly contrary, and have the same object in common; were their object also their cause, it could never produce any degree of the one passion, but at the same time it must excite an equal degree of the other; which opposition and contrariety must destroy both. 'Tis impossible a man can at the same time be both proud and humble; and where he has different reasons for these passions, as frequently happens, the passions either take place alternately, or, if they encounter, the one annihilates the other, as far as its strength goes, and the remainder only of that which is superior, continues to operate upon the mind. But in the present case neither of the passions could ever become superior; because, supposing it to be the view only of ourself which excited them, that being perfectly indifferent to either, must produce both in the very same proportion; or, in other words, can produce neither. To excite any passion, and at the same time raise an equal share of its antagonist, is immediately to undo what was done, and must leave the mind at last perfectly calm and indifferent.

We must therefore make a distinction betwixt the cause and the object of these passions; betwixt that idea which excites them, and that to which they direct their view when excited. Pride and humility, being once raised, immediately turn our attention to ourself, and regard that as their ultimate and final object; but there is something farther requisite in order to raise them: something, which is peculiar to one of the passions, and produces not both in the very same degree. The first idea that is presented to the mind is that of the cause or productive principle. This excites the passion connected with it; and that passion, when excited, turns our view to another idea, which is that of self. Here then is a passion placed betwixt two ideas, of which the one produces it, and the other is produced by it. The first idea therefore represents the cause, the second the _object_ of the passion.

To begin with the causes of pride and humility; we may observe, that their most obvious and remarkable property is the vast variety of _subjects_ on which they may be placed. Every valuable quality of the mind, whether of the imagination, judgment, memory or disposition; wit, good sense, learning, courage, justice, integrity; all these are the causes of pride, and their opposites of humility. Nor are these passions confined to the mind, but extend their view to the body likewise. A man may be proud of his beauty, strength, agility, good mien, address in dancing, riding, fencing, and of his dexterity in any manual business or manufacture. But this is not all. The passion, looking farther, comprehends whatever objects are in the least allied or related to us. Our country, family, children, relations, riches, houses, gardens, horses, dogs, clothes; any of these may become a cause either of pride or of humility.

From the consideration of these causes, it appears necessary we should make a new distinction in the causes of the passion, betwixt that _quality_ which operates, and the _subject_ on which it is placed. A man, for instance, is vain of a beautiful house which belongs to him, or which he has himself built and contrived. Here the object of the passion is himself, and the cause is the beautiful house: which cause again is subdivided into two parts, viz. the quality, which operates upon the passion, and the subject, in which the quality inheres. The quality is the beauty, and the subject is the house, considered as his property or contrivance. Both these parts are essential, nor is the distinction vain and chimerical. Beauty, considered merely as such, unless placed upon something related to us, never produces any pride or vanity; and the strongest relation alone, without beauty, or something else in its place, has as little influence on that passion. Since, therefore, these two particulars are easily separated, and there is a necessity for their conjunction, in order to produce the passion, we ought to consider them as component parts of the cause; and infix in our minds an exact idea of this distinction.

SECTION III.

WHENCE THESE OBJECTS AND CAUSES ARE DERIVED.

Being so far advanced as to observe a difference betwixt the _object_ of the passions and their _cause_, and to distinguish in the cause the _quality_, which operates on the passions, from the _subject_, in which it inheres; we now proceed to examine what determines each of them to be what it is, and assigns such a particular object and quality, and subject to these affections. By this means we shall fully understand the origin of pride and humility.

'Tis evident, in the first place, that these passions are determined to have self for their _object_, not only by a natural, but also by an original property. No one can doubt but this property is _natural_, from the constancy and steadiness of its operations. 'Tis always self, which is the object of pride and humility; and whenever the passions look beyond, 'tis still with a view to ourselves; nor can any person or object otherwise have any influence upon us.

That this proceeds from an _original_ quality or primary impulse, will likewise appear evident, if we consider that 'tis the distinguishing characteristic of these passions. Unless nature had given some original qualities to the mind, it could never have any secondary ones; because in that case it would have no foundation for action, nor could ever begin to exert itself. Now these qualities, which we must consider as original, are such as are most inseparable from the soul, and can be resolved into no other: and such is the quality which determines the object of pride and humility.

We may, perhaps, make it a greater question, whether the _causes_ that produce the passion, be as _natural_ as the object to which it is directed, and whether all that vast variety proceeds from caprice, or from the constitution of the mind. This doubt we shall soon remove, if we cast our eye upon human nature, and consider that, in all nations and ages, the same objects still give rise to pride and humility; and that upon the view even of a stranger, we can know pretty nearly what will either increase or diminish his passions of this kind. If there be any variation in this particular, it proceeds from nothing but a difference in the tempers and complexions of men, and is, besides, very inconsiderable. Can we imagine it possible, that while human nature remains the same, men will ever become entirely indifferent to their power, riches, beauty or personal merit, and that their pride and vanity will not be affected by these advantages?

But though the causes of pride and humility be plainly _natural_, we shall find, upon examination, that they are not _original_, and that 'tis utterly impossible they should each of them be adapted to these passions by a particular provision and primary constitution of nature. Beside their prodigious number, many of them are the effects of art, and arise partly from the industry, partly from the caprice, and partly from the good fortune of men. Industry produces houses, furniture, clothes. Caprice determines their particular kinds and qualities. And good fortune frequently contributes to all this, by discovering the effects that result from the different mixtures and combinations of bodies. 'Tis absurd therefore to imagine, that each of these was foreseen and provided for by nature, and that every new production of art, which causes pride or humility, instead of adapting itself to the passion by partaking of some general quality that naturally operates on the mind, is itself the object of an original principle, which till then lay concealed in the soul, and is only by accident at last brought to light. Thus the first mechanic that invented a fine scrutoire, produced pride in him who became possessed of it, by principles different from those which made him proud of handsome chairs and tables. As this appears evidently ridiculous, we must conclude, that each cause of pride and humility is not adapted to the passions by a distinct original quality, but that there are some one or more circumstances common to all of them, on which their efficacy depends.

Besides, we find in the course of nature, that though the effects be many, the principles from which they arise are commonly but few and simple, and that 'tis the sign of an unskilful naturalist to have recourse to a different quality, in order to explain every different operation. How much more must this be true with regard to the human mind, which, being so confined a subject, may justly be thought incapable of containing such a monstrous heap of principles, as would be necessary to excite the passions of pride and humility, were each distinct cause adapted to the passion by a distinct set of principles!

Here, therefore, moral philosophy is in the same condition as natural, with regard to astronomy before the time of Copernicus. The ancients, though sensible of that maxim, _that Nature does nothing in vain_, contrived such intricate systems of the heavens, as seemed inconsistent with true philosophy, and gave place at last to something more simple and natural. To invent without scruple a new principle to every new phenomenon, instead of adapting it to the old; to overload our hypothesis with a variety of this kind, are certain proofs that none of these principles is the just one, and that we only desire, by a number of falsehoods, to cover our ignorance of the truth.

SECTION IV.

OF THE RELATIONS OF IMPRESSIONS AND IDEAS.

Thus we have established two truths without any obstacle or difficulty, _that 'tis from natural principles this variety of causes excite pride and humility_, and _that 'tis not by a different principle each different cause is adapted to its passion_. We shall now proceed to inquire how we may reduce these principles to a lesser number, and find among the causes something common on which their influence depends.

In order to this, we must reflect on certain properties of human nature, which, though they have a mighty influence on every operation both of the understanding and passions, are not commonly much insisted on by philosophers. The _first_ of these is the association of ideas, which I have so often observed and explained. 'Tis impossible for the mind to fix itself steadily upon one idea for any considerable time; nor can it by its utmost efforts ever arrive at such a constancy. But however changeable our thoughts may be, they are not entirely without rule and method in their changes. The rule by which they proceed, is to pass from one object to what is resembling, contiguous to, or produced by it. When one idea is present to the imagination, any other, united by these relations naturally follows it, and enters with more facility by means of that introduction.

The _second_ property I shall observe in the human mind is a like association of impressions. All resembling impressions are connected together, and no sooner one arises than the rest immediately follow. Grief and disappointment give rise to anger, anger to envy, envy to malice, and malice to grief again, till the whole circle be completed. In like manner our temper, when elevated with joy, naturally throws itself into love, generosity, pity, courage, pride, and the other resembling affections. 'Tis difficult for the mind, when actuated by any passion, to confine itself to that passion alone, without any change or variation. Human nature is too inconstant to admit of any such regularity. Changeableness is essential to it. And to what can it so naturally change as to affections or emotions, which are suitable to the temper, and agree with that set of passions which then prevail? 'Tis evident then there is an attraction or association among impressions, as well as among ideas; though with this remarkable difference, that ideas are associated by resemblance, contiguity, and causation, and impressions only by resemblance.

In the _third_ place, 'tis observable of these two kinds of association, that they very much assist and forward each other, and that the transition is more easily made where they both concur in the same object. Thus, a man who, by an injury from another, is very much discomposed and ruffled in his temper, is apt to find a hundred subjects of discontent, impatience, fear, and other uneasy passions, especially if he can discover these subjects in or near the person who was the cause of his first passion. Those principles which forward the transition of ideas here concur with those which operate on the passions; and both uniting in one action, bestow on the mind a double impulse. The new passion, therefore, must arise with so much greater violence, and the transition to it must be rendered so much more easy and natural.

Upon this occasion I may cite the authority of an elegant writer, who expresses himself in the following manner:--"As the fancy delights in every thing that is great, strange or beautiful, and is still more pleased the more it finds of these perfections in the _same_ object, so it is capable of receiving a new satisfaction by the assistance of another sense. Thus, any continued sound, as the music of birds or a fall of waters, awakens every moment the mind of the beholder, and makes him more attentive to the several beauties of the place that lie before him. Thus, if there arises a fragrancy of smells or perfumes, they heighten the pleasure of the imagination, and make even the colours and verdure of the landscape appear more agreeable; for the ideas of both senses recommend each other, and are pleasanter together than when they enter the mind separately: as the different colours of a picture, when they are well disposed, set off one another, and receive an additional beauty from the advantage of the situation." In this phenomenon we may remark the association both of impressions and ideas, as well as the mutual assistance they lend each other.

SECTION V.

OF THE INFLUENCE OF THESE RELATIONS ON PRIDE AND HUMILITY.

These principles being established on unquestionable experience, I begin to consider how we shall apply them, by revolving over all the causes of pride and humility, whether these causes be regarded as the qualities that operate, or as the subjects on which the qualities are placed. In examining these _qualities_, I immediately find many of them to concur in producing the sensation of pain and pleasure, independent of those affections which I here endeavour to explain. Thus the beauty of our person, of itself, and by its very appearance, gives pleasure as well as pride; and its deformity, pain as well as humility. A magnificent feast delights us, and a sordid one displeases. What I discover to be true in some instances, I _suppose_ to be so in all, and take it for granted at present, without any farther proof, that every cause of pride, by its peculiar qualities, produces a separate pleasure, and of humility a separate uneasiness.

Again, in considering the _subjects_, to which these qualities adhere, I make a new _supposition_, which also appears probable from many obvious instances, viz. that these subjects are either parts of ourselves, or something nearly related to us. Thus the good and bad qualities of our actions and manners constitute virtue and vice, and determine our personal character, than which nothing operates more strongly on these passions. In like manner, 'tis the beauty or deformity of our person, houses, equipage, or furniture, by which we are rendered either vain or humble. The same qualities, when transferred to subjects, which bear us no relation, influence not in the smallest degree either of these affections.

Having thus in a manner supposed two properties of the causes of these affections, viz. that the _qualities_ produce a separate pain or pleasure, and that the _subjects_, on which the qualities are placed, are related to self; I proceed to examine the passions themselves, in order to find something in them correspondent to the supposed properties of their causes. _First_, I find, that the peculiar object of pride and humility is determined by an original and natural instinct, and that 'tis absolutely impossible, from the primary constitution of the mind, that these passions should ever look beyond self, or that individual person, of whose actions and sentiments each of us is intimately conscious. Here at last the view always rests, when we are actuated by either of these passions; nor can we, in that situation of mind, ever lose sight of this object. For this I pretend not to give any reason; but consider such a peculiar direction of the thought as an original quality.

The _second_ quality which I discover in these passions, and which I likewise consider as an original quality, is their sensations, or the peculiar emotions they excite in the soul, and which constitute their very being and essence. Thus, pride is a pleasant sensation, and humility a painful; and upon the removal of the pleasure and pain, there is in reality no pride nor humility. Of this our very feeling convinces us; and beyond our feeling, 'tis here in vain to reason or dispute.

If I compare therefore these two _established_ properties of the passions, viz. their object, which is self, and their sensation, which is either pleasant or painful, to the two _supposed_ properties of the causes, viz. their relation to self, and their tendency to produce a pain or pleasure independent of the passion; I immediately find, that taking these suppositions to be just, the true system breaks in upon me with an irresistible evidence. That cause, which excites the passion, is related to the object, which nature has attributed to the passion; the sensation, which the cause separately produces, is related to the sensation of the passion: from this double relation of ideas and impressions, the passion is derived. The one idea is easily converted into its correlative; and the one impression into that which resembles and corresponds to it: with how much greater facility must this transition be made, where these movements mutually assist each other, and the mind receives a double impulse from the relations both of its impressions and ideas!

That we may comprehend this the better, we must suppose that nature has given to the organs of the human mind a certain disposition fitted to produce a peculiar impression or emotion, which we call _pride_: to this emotion she has assigned a certain idea, viz. that of _self_, which it never fails to produce. This contrivance of nature is easily conceived. We have many instances of such a situation of affairs. The nerves of the nose and palate are so disposed, as in certain circumstances to convey such peculiar sensations to the mind: the sensations of lust and hunger always produce in us the idea of those peculiar objects, which are suitable to each appetite. These two circumstances are united in pride. The organs are so disposed as to produce the passion; and the passion, after its production, naturally produces a certain idea. All this needs no proof. 'Tis evident we never should be possessed of that passion, were there not a disposition of mind proper for it; and 'tis as evident, that the passion always turns our view to ourselves, and makes us think of our own qualities and circumstances.

This being fully comprehended, it may now be asked, _Whether nature produces the passion immediately of herself, or whether she must be assisted by the cooperation of other causes_? For 'tis observable, that in this particular her conduct is different in the different passions and sensations. The palate must be excited by an external object, in order to produce any relish: but hunger arises internally, without the concurrence of any external object. But however the case may stand with other passions and impressions, 'tis certain that pride requires the assistance of some foreign object, and that the organs which produce it exert not themselves like the heart and arteries, by an original internal movement. For, _first_, daily experience convinces us, that pride requires certain causes to excite it, and languishes when unsupported by some excellency in the character, in bodily accomplishments, in clothes, equipage, or fortune. _Secondly_, 'tis evident pride would be perpetual if it arose immediately from nature, since the object is always the same, and there is no disposition of body peculiar to pride, as there is to thirst and hunger. _Thirdly_, humility is in the very same situation with pride; and therefore either must, upon this supposition, be perpetual likewise, or must destroy the contrary passion from the very first moment; so that none of them could ever make its appearance. Upon the whole, we may rest satisfied with the foregoing conclusion, that pride must have a cause as well as an object, and that the one has no influence without the other.

The difficulty, then, is only to discover this cause, and find what it is that gives the first motion to pride, and sets those organs in action which are naturally fitted to produce that emotion. Upon my consulting experience, in order to resolve this difficulty, I immediately find a hundred different causes that produce pride; and upon examining these causes, I suppose, what at first I perceive to be probable, that all of them concur in two circumstances, which are, that of themselves they produce an impression allied to the passion, and are placed on a subject allied to the object of the passion. When I consider after this the nature of _relation_, and its effects both on the passions and ideas, I can no longer doubt upon these suppositions, that 'tis the very principle which gives rise to pride, and bestows motion on those organs, which, being naturally disposed to produce that affection, require only a first impulse or beginning to their action. Any thing that gives a pleasant sensation, and is related to self, excites the passion of pride, which is also agreeable, and has self for its object.

What I have said of pride is equally true of humility. The sensation of humility is uneasy, as that of pride is agreeable; for which reason the separate sensation arising from the causes must be reversed, while the relation to self continues the same. Though pride and humility are directly contrary in their effects and in their sensations, they have notwithstanding the same object; so that 'tis requisite only to change the relation of impressions without making any change upon that of ideas. Accordingly we find, that a beautiful house belonging to ourselves produces pride; and that the same house, still belonging to ourselves, produces humility, when by any accident its beauty is changed into deformity, and thereby the sensation of pleasure, which corresponded to pride, is transformed into pain, which is related to humility. The double relation between the ideas and impressions subsists in both cases, and produces an easy transition from the one emotion to the other.

In a word, nature has bestowed a kind of attraction on certain impressions and ideas, by which one of them, upon its appearance, naturally introduces its correlative. If these two attractions or associations of impressions and ideas concur on the same object, they mutually assist each other, and the transition of the affections and of the imagination is made with the greatest ease and facility. When an idea produces an impression, related to an impression, which is connected with an idea related to the first idea, these two impressions must be in a manner inseparable, nor will the one in any case be unattended with the other. 'Tis after this manner that the particular causes of pride and humility are determined. The quality which operates on the passion produces separately an impression resembling it; the subject to which the quality adheres is related to self, the object of the passion: no wonder the whole cause, consisting of a quality and of a subject, does so unavoidably give rise to the passion.

To illustrate this hypothesis, we may compare it to that by which I have already explained the belief attending the judgments which we form from causation. I have observed, that in all judgments of this kind, there is always a present impression and a related idea; and that the present impression gives a vivacity to the fancy, and the relation conveys this vivacity, by an easy transition, to the related idea. Without the present impression, the attention is not fixed, nor the spirits excited. Without the relation, this attention rests on its first object, and has no farther consequence. There is evidently a great analogy betwixt that hypothesis, and our present one of an impression and idea, that transfuse themselves into another impression and idea by means of their double relation: which analogy must be allowed to be no despicable proof of both hypotheses.

SECTION VI.

LIMITATIONS OF THIS SYSTEM.

But before we proceed farther in this subject, and examine particularly all the causes of pride and humility, 'twill be proper to make some limitations to the general system, _that all agreeable objects, related to ourselves by an association of ideas and of impressions, produce pride, and disagreeable ones, humility_: and these limitations are derived from the very nature of the subject.

I. Suppose an agreeable object to acquire a relation to self, the first passion that appears on this occasion is joy; and this passion discovers itself upon a slighter relation than pride and vain-glory. We may feel joy upon being present at a feast, where our senses are regaled with delicacies of every kind: but 'tis only the master of the feast, who, beside the same joy, has the additional passion of self-applause and vanity. 'Tis true, men sometimes boast of a great entertainment, at which they have only been present; and by so small a relation convert their pleasure into pride: but however this must in general be owned, that joy arises from a more inconsiderable relation than vanity, and that many things, which are too foreign to produce pride, are yet able to give us a delight and pleasure. The reason of the difference may be explained thus. A relation is requisite to joy, in order to approach the object to us, and make it give us any satisfaction. But beside this, which is common to both passions, 'tis requisite to pride, in order to produce a transition from one passion to another, and convert the satisfaction into vanity. As it has a double task to perform, it must be endowed with double force and energy. To which we may add, that where agreeable objects bear not a very close relation to ourselves, they commonly do to some other person; and this latter relation not only excels, but even diminishes, and sometimes destroys the former, as we shall see afterwards.[2]

Here then is the first limitation we must make to our general position, _that every thing related to us, which produces pleasure or pain, produces likewise pride or humility_. There is not only a relation required, but a close one, and a closer than is required to joy.

II. The second limitation is, that the agreeable or disagreeable object be not only closely related, but also peculiar to ourselves, or at least common to us with a few persons. 'Tis a quality observable in human nature, and which we shall endeavour to explain afterwards, that every thing, which is often presented, and to which we have been long accustomed, loses its value in our eyes, and is in a little time despised and neglected. We likewise judge of objects more from comparison than from their real and intrinsic merit; and where we cannot by some contrast enhance their value, we are apt to overlook even what is essentially good in them. These qualities of the mind have an effect upon joy as well as pride; and 'tis remarkable, that goods, which are common to all mankind, and have become familiar to us by custom, give us little satisfaction, though perhaps of a more excellent kind than those on which, for their singularity, we set a much higher value. But though this circumstance operates on both these passions, it has a much greater influence on vanity. We are rejoiced for many goods, which, on account of their frequency, give us no pride. Health, when it returns after a long absence, affords us a very sensible satisfaction; but is seldom regarded as a subject of vanity, because 'tis shared with such vast numbers.

The reason why pride is so much more delicate in this particular than joy, I take to be as follows. In order to excite pride, there are always two objects we must contemplate, viz. the _cause_, or that object which produces pleasure; and self, which is the real object of the passion. But joy has only one object necessary to its production, viz. that which gives pleasure; and though it be requisite that this bear some relation to self, yet that is only requisite in order to render it agreeable; nor is self, properly speaking, the object of this passion. Since, therefore, pride has, in a manner, two objects to which it directs our view, it follows, that where neither of them have any singularity, the passion must be more weakened upon that account than a passion which has only one object. Upon comparing ourselves with others, as we are every moment apt to do, we find we are not in the least distinguished; and, upon comparing the object we possess, we discover still the same unlucky circumstance. By two comparisons so disadvantageous, the passion must be entirely destroyed.

III. The third limitation is, that the pleasant or painful object be very discernible and obvious, and that not only to ourselves but to others also. This circumstance, like the two foregoing, has an effect upon joy as well as pride. We fancy ourselves more happy, as well as more virtuous or beautiful, when we appear so to others; but are still more ostentatious of our virtues than of our pleasures. This proceeds from causes which I shall endeavour to explain afterwards.

IV. The fourth limitation is derived from the inconstancy of the cause of these passions, and from the short duration of its connexion with ourselves. What is casual and inconstant gives but little joy, and less pride. We are not much satisfied with the thing itself; and are still less apt to feel any new degrees of self-satisfaction upon its account. We foresee and anticipate its change by the imagination, which makes us little satisfied with the thing: we compare it to ourselves, whose existence is more durable, by which means its inconstancy appears still greater. It seems ridiculous to infer an excellency in ourselves from an object which is of so much shorter duration, and attends us during so small a part of our existence. 'Twill be easy to comprehend the reason why this cause operates not with the same force in joy as in pride; since the idea of self is not so essential to the former passion as to the latter.

V. I may add, as a fifth limitation, or rather enlargement of this system, that _general rules_ have a great influence upon pride and humility, as well as on all the other passions. Hence we form a notion of different ranks of men, suitable to the power or riches they are possessed of; and this notion we change not upon account of any peculiarities of the health or temper of the persons, which may deprive them of all enjoyment in their possessions. This may be accounted for from the same principles that explained the influence of general rules on the understanding. Custom readily carries us beyond the just bounds in our passions as well as in our reasonings.

It may not be amiss to observe on this occasion, that the influence of general rules and maxims on the passions very much contributes to facilitate the effects of all the principles, which we shall explain in the progress of this Treatise. For 'tis evident, that if a person, full grown, and of the same nature with ourselves, were on a sudden transported into our world, he would be very much embarrassed with every object, and would not readily find what degree of love or hatred, pride or humility, or any other passion he ought to attribute to it. The passions are often varied by very inconsiderable principles; and these do not always play with a perfect regularity, especially on the first trial. But as custom and practice have brought to light all these principles, and have settled the just value of every thing; this must certainly contribute to the easy production of the passions, and guide us, by means of general established maxims, in the proportions we ought to observe in preferring one object to another. This remark may, perhaps, serve to obviate difficulties that may arise concerning some causes which I shall hereafter ascribe to particular passions, and which may be esteemed too refined to operate so universally and certainly as they are found to do. I shall close this subject with a reflection derived from these five limitations. This reflection is, that the persons who are proudest, and who, in the eye of the world, have most reason for their pride, are not always the happiest; nor the most humble always the most miserable, as may at first sight be imagined from this system. An evil may be real, though its cause has no relation to us: it may be real, without being peculiar: it may be real without showing itself to others: it may be real, without being constant: and it may be real, without falling under the general rules. Such evils as these will not fail to render us miserable, though they have little tendency to diminish pride: and perhaps the most real and the most solid evils of life will be found of this nature.

[2] Part. II. Sect. 4.

SECTION VII.

OF VICE AND VIRTUE.

Taking these limitations along with us, let us proceed to examine the causes of pride and humility, and see whether in every case we can discover the double relations by which they operate on the passions. If we find that all these causes are related to self, and produce a pleasure or uneasiness separate from the passion, there will remain no farther scruple with regard to the present system. We shall principally endeavour to prove the latter point, the former being in a manner self-evident.

To begin with _vice_ and _virtue_, which are the most obvious causes of these passions, 'twould be entirely foreign to my present purpose to enter upon the controversy, which of late years has so much excited the curiosity of the public, _whether these moral distinctions be founded on natural and original principles, or arise from interest and education_. The examination of this I reserve for the following book; and, in the mean time, shall endeavour to show, that my system maintains its ground upon either of these hypotheses, which will be a strong proof of its solidity.

For, granting that morality had no foundation in nature, it must still be allowed, that vice and virtue, either from self-interest or the prejudices of education, produce in us a real pain and pleasure; and this we may observe to be strenuously asserted by the defenders of that hypothesis. Every passion, habit, or turn of character (say they) which has a tendency to our advantage or prejudice, gives a delight or uneasiness; and 'tis from thence the approbation or disapprobation arises. We easily gain from the liberality of others, but are always in danger of losing by their avarice: courage defends us, but cowardice lays us open to every attack: justice is the support of society, but injustice, unless checked, would quickly prove its ruin: humility exalts, but pride mortifies us. For these reasons the former qualities are esteemed virtues, and the latter regarded as vices. Now, since 'tis granted there is a delight or uneasiness still attending merit or demerit of every kind, this is all that is requisite for my purpose.

But I go farther, and observe, that this moral hypothesis and my present system not only agree together, but also that, allowing the former to be just, 'tis an absolute and invincible proof of the latter. For if all morality be founded on the pain or pleasure which arises from the prospect of any loss or advantage that may result from our own characters, or from those of others, all the effects of morality must be derived from the same pain or pleasure, and, among the rest, the passions of pride and humility. The very essence of virtue, according to this hypothesis, is to produce pleasure, and that of vice to give pain. The virtue and vice must be part of our character, in order to excite pride or humility. What farther proof can we desire for the double relation of impressions and ideas?

The same unquestionable argument may be derived from the opinion of those who maintain that morality is something real, essential, and founded on nature. The most probable hypothesis, which has been advanced to explain the distinction betwixt vice and virtue, and the origin of moral rights and obligations, is, that from a primary constitution of nature, certain characters and passions, by the very view and contemplation, produce a pain, and others in like manner excite a pleasure. The uneasiness and satisfaction are not only inseparable from vice and virtue, but constitute their very nature and essence. To approve of a character is to feel an original delight upon its appearance. To disapprove of it is to be sensible of an uneasiness. The pain and pleasure therefore being the primary causes of vice and virtue, must also be the causes of all their effects, and consequently of pride and humility, which are the unavoidable attendants of that distinction.

But, supposing this hypothesis of moral philosophy should be allowed to be false, 'tis still evident that pain and pleasure, if not the causes of vice and virtue, are at least inseparable from them. A generous and noble character affords a satisfaction even in the survey; and when presented to us, though only in a poem or fable, never fails to charm and delight us. On the other hand, cruelty and treachery displease from their very nature; nor is it possible ever to reconcile us to these qualities, either in ourselves or others. Thus, one hypothesis of morality is an undeniable proof of the foregoing system, and the other at worst agrees with it.

But pride and humility arise not from these qualities alone of the mind, which, according to the vulgar systems of ethicks, have been comprehended as parts of moral duty, but from any other that has a connexion with pleasure and uneasiness. Nothing flatters our vanity more than the talent of pleasing by our wit, good humour, or any other accomplishment; and nothing gives us a more sensible mortification than a disappointment in any attempt of that nature. No one has ever been able to tell what _wit_ is, and to show why such a system of thought must be received under that denomination, and such another rejected. 'Tis only by taste we can decide concerning it, nor are we possessed of any other standard, upon which we can form a judgment of this kind. Now, what is this _taste_, from which true and false wit in a manner receive their being, and without which no thought can have a title to either of these denominations? 'Tis plainly nothing but a sensation of pleasure from true wit, and of uneasiness from false, without our being able to tell the reasons of that pleasure or uneasiness. The power of bestowing these opposite sensations is, therefore, the very essence of true and false wit, and consequently the cause of that pride or humility which arises from them.

There may perhaps be some, who, being accustomed to the style of the schools and pulpit, and having never considered human nature in any other light, than that in which _they_ place it, may here be surprised to hear me talk of virtue as exciting pride, which they look upon as a vice; and of vice as producing humility, which they have been taught to consider as a virtue. But not to dispute about words, I observe, that by _pride_ I understand that agreeable impression, which arises in the mind, when the view either of our virtue, beauty, riches or power, makes us satisfied with ourselves; and that by _humility_ I mean the opposite impression. 'Tis evident the former impression is not always vicious, nor the latter virtuous. The most rigid morality allows us to receive a pleasure from reflecting on a generous action; and 'tis by none esteemed a virtue to feel any fruitless remorses upon the thoughts of past villany and baseness. Let us, therefore, examine these impressions, considered in themselves; and inquire into their causes, whether placed on the mind or body, without troubling ourselves at present with that merit or blame, which may attend them.

SECTION VIII.

OF BEAUTY AND DEFORMITY.

Whether we consider the body as a part of ourselves, or assent to those philosophers, who regard it as something external, it must still be allowed to be near enough connected with us to form one of these double relations, which I have asserted to be necessary to the causes of pride and humility. Wherever, therefore, we can find the other relation of impressions to join to this of ideas, we may expect with assurance either of these passions, according as the impression is pleasant or uneasy. But _beauty_ of all kinds gives us a peculiar delight and satisfaction; as _deformity_ produces pain, upon whatever subject it may be placed, and whether surveyed in an animate or inanimate object. If the beauty or deformity, therefore, be placed upon our own bodies, this pleasure or uneasiness must be converted into pride or humility, as having in this case all the circumstances requisite to produce a perfect transition of impressions and ideas. These opposite sensations are related to the opposite passions. The beauty or deformity is closely related to self, the object of both these passions. No wonder, then, our own beauty becomes an object of pride, and deformity of humility.

But this effect of personal and bodily qualities is not only a proof of the present system, by showing that the passions arise not in this case without all the circumstances I have required, but may be employed as a stronger and more convincing argument. If we consider all the hypotheses which have been formed either by philosophy or common reason, to explain the difference betwixt beauty and deformity, we shall find that all of them resolve into this, that beauty is such an order and construction of parts, as, either by the _primary constitution_ of our nature, by _custom_, or by _caprice_, is fitted to give a pleasure and satisfaction to the soul. This is the distinguishing character of beauty, and forms all the difference betwixt it and deformity, whose natural tendency is to produce uneasiness. Pleasure and pain, therefore, are not only necessary attendants of beauty and deformity, but constitute their very essence. And, indeed, if we consider that a great part of the beauty which we admire either in animals or in other objects is derived from the idea of convenience and utility, we shall make no scruple to assent to this opinion. That shape which produces strength is beautiful in one animal; and that which is a sign of agility, in another. The order and convenience of a palace are no less essential to its beauty than its mere figure and appearance. In like manner the rules of architecture require, that the top of a pillar should be more slender than its base, and that because such a figure conveys to us the idea of security, which is pleasant; whereas the contrary form gives us the apprehension of danger, which is uneasy. From innumerable instances of this kind, as well as from considering that beauty, like wit, cannot be defined, but is discerned only by a taste or sensation, we may conclude that beauty is nothing but a form, which produces pleasure, as deformity is a structure of parts which conveys pain; and since the power of producing pain and pleasure make in this manner the essence of beauty and deformity, all the effects of these qualities must be derived from the sensation; and among the rest pride and humility, which of all their effects are the most common and remarkable.

This argument I esteem just and decisive; but in order to give greater authority to the present reasoning, let us suppose it false for a moment, and see what will follow. 'Tis certain, then, that if the power of producing pleasure and pain forms not the essence of beauty and deformity, the sensations are at least inseparable from the qualities, and 'tis even difficult to consider them apart. Now, there is nothing common to natural and moral beauty (both of which are the causes of pride), but this power of producing pleasure; and as a common effect always supposes a common cause, 'tis plain that pleasure must in both cases be the real and influencing cause of the passion. Again, there is nothing originally different betwixt the beauty of our bodies and the beauty of external and foreign objects, but that the one has a near relation to ourselves, which is waiting in the other. This original difference, therefore, must be the cause of all their other differences, and, among the rest, of their different influence upon the passion of pride, which is excited by the beauty of our person, but is not affected in the least by that of foreign and external objects. Placing then these two conclusions together, we find they compose the preceding system betwixt them, viz. that pleasure, as a related or resembling impression, when placed on a related object, by a natural transition produces pride, and its contrary, humility. This system, then, seems already sufficiently confirmed by experience, though we have not yet exhausted all our arguments.

'Tis not the beauty of the body alone that produces pride, but also its strength and force. Strength is a kind of power, and therefore the desire to excel in strength is to be considered as an inferior species of _ambition_. For this reason the present phenomenon will be sufficiently accounted for in explaining that passion.

Concerning all other bodily accomplishments, we may observe, in general, that whatever in ourselves is either useful, beautiful or surprising, is an object of pride, and its contrary of humility. Now, 'tis obvious that every thing useful, beautiful or surprising, agrees in producing a separate pleasure, and agrees in nothing else. The pleasure, therefore, with relation to self, must be the cause of the passion.

Though it should not be questioned whether beauty be not something real, and different from the power of producing pleasure, it can never be disputed, that, as surprise is nothing but a pleasure arising from novelty, it is not, properly speaking, a quality in any object, but merely a passion or impression in the soul. It must therefore be from that impression that pride by a natural transition arises. And it arises so naturally, that there is nothing _in us, or belonging to us_, which produces surprise, that does not at the same time excite that other passion. Thus, we are vain of the surprising adventures we have met with, the escapes we have made, and dangers we have been exposed to. Hence the origin of vulgar lying; where men, without any interest, and merely out of vanity, heap up a number of extraordinary events, which are either the fictions of their brain, or, if true, have at least no connexion with themselves. Their fruitful invention supplies them with a variety of adventures; and where that talent is wanting, they appropriate such as belong to others, in order to satisfy their vanity.

In this phenomenon are contained two curious experiments, which, if we compare them together, according to the known rules, by which we judge of cause and effect in anatomy, natural philosophy, and other sciences, will be an undeniable argument for that influence of the double relations above-mentioned. By one of these experiments we find, that an object produces pride merely by the interposition of pleasure; and that because the quality by which it produces pride, is in reality nothing but the power of producing pleasure. By the other experiment we find, that the pleasure produces the pride by a transition along related ideas; because when we cut off that relation, the passion is immediately destroyed. A surprising adventure, in which we have been ourselves engaged, is related to us, and by that means produces pride: but the adventures of others, though they may cause pleasure, yet, for want of this relation of ideas, never excite that passion. What farther proof can be desired for the present system?

There is only one objection to this system with regard to our body; which is, that though nothing be more agreeable than health, and more painful than sickness, yet commonly men are neither proud of the one, nor mortified with the other. This will easily be accounted for, if we consider the _second_ and _fourth_ limitations, proposed to our general system. It was observed, that no object ever produces pride or humility, if it has not something _peculiar_ to ourself; as also, that every cause of that passion must be in some measure _constant_, and hold some proportion to the duration of ourself, which is its object. Now, as health and sickness vary incessantly to all men, and there is none who is _solely_ or _certainly_ fixed in either, these accidental blessings and calamities are in a manner separated from us, and are never considered as connected with our being and existence. And that this account is just, appears hence, that wherever a malady of any kind is so rooted in our constitution that we no longer entertain any hopes of recovery, from that moment it becomes an object of humility; as is evident in old men, whom nothing mortifies more than the consideration of their age and infirmities. They endeavour, as long as possible, to conceal their blindness and deafness, their rheums and gout; nor do they ever confess them without reluctance and uneasiness. And though young men are not ashamed of every headache or cold they fall into, yet no topic is so proper to mortify human pride, and make us entertain a mean opinion of our nature, than this, that we are every moment of our lives subject to such infirmities. This sufficiently proves that bodily pain and sickness are in themselves proper causes of humility; though the custom of estimating every thing by comparison more than by its intrinsic worth and value, makes us overlook these calamities, which we find to be incident to every one, and causes us to form an idea of our merit and character independent of them.

We are ashamed of such maladies as affect others, and are either dangerous or disagreeable to them. Of the epilepsy, because it gives a horror to every one present; of the itch, because it is infectious; of the king's evil, because it commonly goes to posterity. Men always consider the sentiments of others in their judgment of themselves. This has evidently appeared in some of the foregoing reasonings, and will appear still more evidently, and be more fully explained afterwards.

SECTION IX.

OF EXTERNAL ADVANTAGES AND DISADVANTAGES.

But though pride and humility have the qualities of our mind and body, that is _self_, for their natural and more immediate causes, we find by experience that there are many other objects which produce these affections, and that the primary one is, in some measure, obscured and lost by the multiplicity of foreign and extrinsic. We round a vanity upon houses, gardens, equipages, as well as upon personal merit and accomplishments; and though these external advantages be in themselves widely distant from thought or a person, yet they considerably influence even a passion, which is directed to that as its ultimate object. This happens when external objects acquire any particular relation to ourselves, and are associated or connected with us. A beautiful fish in the ocean, an animal in a desart, and indeed any thing that neither belongs, nor is related to us, has no manner of influence on our vanity, whatever extraordinary qualities it may be endowed with, and whatever degree of surprise and admiration it may naturally occasion. It must be some way associated with us in order to touch our pride. Its idea must hang in a manner upon that of ourselves; and the transition from the one to the other must be easy and natural.

But here 'tis remarkable, that though the relation of _resemblance_ operates upon the mind in the same manner as contiguity and causation, in conveying us from one idea to another, yet 'tis seldom a foundation either of pride or of humility. If we resemble a person in any of the valuable parts of his character, we must, in some degree, possess the quality in which we resemble him; and this quality we always choose to survey directly in ourselves, rather than by reflection in another person, when we would found upon it any degree of vanity. So that though a likeness may occasionally produce that passion, by suggesting a more advantageous idea of ourselves, 'tis there the view, fixes at last, and the passion finds its ultimate and final cause.

There are instances, indeed, wherein men show a vanity in resembling a great man in his countenance, shape, air, or other minute circumstances, that contribute not in any degree to his reputation; but it must be confessed, that this extends not very far, nor is of any considerable moment in these affections. For this I assign the following reason. We can never have a vanity of resembling in trifles any person, unless he be possessed of very shining qualities, which give us a respect and veneration for him. These qualities, then, are, properly speaking, the causes of our vanity, by means of their relation to ourselves. Now, after what manner are they related to ourselves? They are parts of the person we value, and, consequently, connected with these trifles; which are also supposed to be parts of him. These trifles are connected with the resembling qualities in us; and these qualities in us, being parts, are connected with the whole; and, by that means, form a chain of several links betwixt ourselves and the shining qualities of the person we resemble. But, besides that this multitude of relations must weaken the connexion, 'tis evident the mind, in passing from the shining qualities to the trivial ones, must, by that contrast, the better perceive the minuteness of the latter, and be, in some measure, ashamed of the comparison and resemblance.

The relation, therefore, of contiguity, or that of causation, betwixt the cause and object of pride and humility, is alone requisite to give rise to these passions; and these relations are nothing else but qualities, by which the imagination is conveyed from one idea to another. Now, let us consider what effect these can possibly have upon the mind, and by what means they become so requisite to the production of the passions. 'Tis evident, that the association of ideas operates in so silent and imperceptible a manner, that we are scarce sensible of it, and discover it more by its effects than by any immediate feeling or perception. It produces no emotion, and gives rise to no new impression of any kind, but only modifies those ideas of which the mind was formerly possessed, and which it could recal upon occasion. From this reasoning, as well as from undoubted experience, we may conclude, that an association of ideas, however necessary, is not alone sufficient to give rise to any passion.

'Tis evident, then, that when the mind feels the passion, either of pride or humility, upon the appearance of a related object, there is, beside the relation or transition of thought, an emotion, or original impression, produced by some other principle. The question is, whether the emotion first produced be the passion itself, or some other impression related to it. This question we cannot be long in deciding. For, besides all the other arguments with which this subject abounds, it must evidently appear, that the relation of ideas, which experience shows to be so requisite a circumstance to the production of the passion, would be entirely superfluous, were it not to second a relation of affections, and facilitate the transition from one impression to another. If nature produced immediately the passion of pride or humility, it would be completed in itself, and would require no farther addition or increase from any other affection. But, supposing the first emotion to be only related to pride or humility, 'tis easily conceived to what purpose the relation of objects may serve, and how the two different associations of impressions and ideas, by uniting their forces, may assist each other's operation. This is not only easily conceived, but, I will venture to affirm, 'tis the only manner in which we can conceive this subject. An easy transition of ideas, which, of itself, causes no emotion, can never be necessary, or even useful to the passions, but by forwarding the transition betwixt some related impressions. Not to mention that the same object causes a greater or smaller degree of pride, not only in proportion to the increase or decrease of its qualities, but also to the distance or nearness of the relation, which is a clear argument for the transition of affections along the relation of ideas, since every change in the relation produces a proportionable change in the passion. Thus one part of the preceding system, concerning the relations of ideas, is a sufficient proof of the other, concerning that of impressions; and is itself so evidently founded on experience, that 'twould be lost time to endeavour farther to prove it.

This will appear still more evidently in particular instances. Men are vain of the beauty of their country, of their county, of their parish. Here the idea of beauty plainly produces a pleasure. This pleasure is related to pride. The object or cause of this pleasure is, by the supposition, related to self, or the object of pride. By this double relation of impressions and ideas, a transition is made from the one impression to the other.

Men are also vain of the temperature of the climate in which they were born; of the fertility of their native soil; of the goodness of the wines, fruits, or victuals, produced by it; of the softness or force of their language, with other particulars of that kind. These objects have plainly a reference to the pleasures of the senses, and are originally considered as agreeable to the feeling, taste, or hearing. How is it possible they could ever become objects of pride, except by means of that transition above explained?

There are some that discover a vanity of an opposite kind, and affect to depreciate their own country, in comparison of those to which they have travelled. These persons find, when they are at home, and surrounded with their countrymen, that the strong relation betwixt them and their own nation is shared with so many, that 'tis in a manner lost to them; whereas their distant relation to a foreign country, which is formed by their having seen it and lived in it, is augmented by their considering how few there are who have done the same. For this reason they always admire the beauty, utility, and rarity of what is abroad, above what is at home.

Since we can be vain of a country, climate, or any inanimate object which bears a relation to us, 'tis no wonder we are vain of the qualities of those who are connected with us by blood or friendship. Accordingly we find, that the very same qualities, which in ourselves produce pride, produce also, in a lesser degree, the same affection when discovered in persons related to us. The beauty, address, merit, credit, and honours of their kindred, are carefully displayed by the proud, as some of their most considerable sources of their vanity.

As we are proud of riches in ourselves, so, to satisfy our vanity, we desire that every one, who has any connexion with us, should likewise be possessed of them, and are ashamed of any one that is mean or poor among our friends and relations. For this reason we remove the poor as far from us as possible; and as we cannot prevent poverty in some distant collaterals, and our forefathers are taken to be our nearest relations, upon this account every one affects to be of a good family, and to be descended from a long succession of rich and honourable ancestors.

I have frequently observed, that those who boast of the antiquity of their families, are glad when they can join this circumstance, that their ancestors for many generations have been uninterrupted proprietors of the same portion of land, and that their family has never changed its possessions, or been transplanted into any other county or province. I have also observed, that 'tis an additional subject of vanity, when they can boast that these possessions have been transmitted through a descent composed entirely of males, and that the honours and fortune have never passed through any female. Let us endeavour to explain these phenomena by the foregoing system.

'Tis evident that, when any one boasts of the antiquity of his family, the subjects of his vanity are not merely the extent of time and number of ancestors, but also their riches and credit, which are supposed to reflect a lustre on himself on account of his relation to them. He first considers these objects; is affected by them in an agreeable manner; and then returning back to himself, through the relation of parent and child, is elevated with the passion of pride, by means of the double relation of impressions and ideas. Since, therefore, the passion depends on these relations, whatever strengthens any of the relations must also increase the passion, and whatever weakens the relations must diminish the passion. Now 'tis certain the identity of the possession strengthens the relation of ideas arising from blood and kindred, and conveys the fancy with greater facility from one generation to another, from the remotest ancestors to their posterity, who are both their heirs and their descendants. By this facility the impression is transmitted more entire, and excites a greater degree of pride and vanity.

The case is the same with the transmission of the honours and fortune through a succession of males without their passing through any female. 'Tis a quality of human nature, which we shall consider afterwards,[3] that the imagination naturally turns to whatever is important and considerable; and where two objects are presented to it, a small and a great one, usually leaves the former, and dwells entirely upon the latter. As in the society of marriage, the male sex has the advantage above the female, the husband first engages our attention; and whether we consider him directly, or reach him by passing through related objects, the thought both rests upon him with greater satisfaction, and arrives at him with greater facility than his consort. 'Tis easy to see, that this property must strengthen the child's relation to the father, and weaken that to the mother. For as all relations are nothing but a propensity to pass from one idea to another, whatever strengthens the propensity strengthens the relation; and as we have a stronger propensity to pass from the idea of the children to that of the father, than from the same idea to that of the mother, we ought to regard the former relation as the closer and more considerable. This is the reason why children commonly bear their father's name, and are esteemed to be of nobler or baser birth, according to _his_ family. And though the mother should be possessed of a superior spirit and genius to the father, as often happens, the _general rule_ prevails, notwithstanding the exception, according to the doctrine above explained. Nay, even when a superiority of any kind is so great, or when any other reasons have such an effect, as to make the children rather represent the mother's family than the father's, the general rule still retains such an efficacy, that it weakens the relation, and makes a kind of break in the line of ancestors. The imagination runs not along them with facility, nor is able to transfer the honour and credit of the ancestors to their posterity of the same name and family so readily, as when the transition is conformable to the general rules, and passes from father to son, or from brother to brother.

[3] Part II. Sect. 2.

SECTION X.

OF PROPERTY AND RICHES.

But the relation which is esteemed the closest, and which, of all others, produces most commonly the passion of pride, is that of _property_. This relation 'twill be impossible for me fully to explain before I come to treat of justice and the other moral virtues. 'Tis sufficient to observe on this occasion, that property may be defined, _such a relation betwixt a person and an object as permits him, but forbids any other, the free use and possession of it, without violating the laws of justice and moral equity_. If justice therefore be a virtue, which has a natural and original influence on the human mind, property may be looked upon as a particular species of _causation_; whether we consider the liberty it gives the proprietor to operate as he pleases upon the object, or the advantages which he reaps from it. 'Tis the same case, if justice, according to the system of certain philosophers, should be esteemed an artificial and not a natural virtue. For then honour, and custom, and civil laws supply the place of natural conscience, and produce in some degree, the same effects. This, in the mean time, is certain, that the mention of the property naturally carries our thought to the proprietor, and of the proprietor to the property; which being a proof of a perfect relation of ideas, is all that is requisite to our present purpose. A relation of ideas, joined to that of impressions, always produces a transition of affections; and therefore, whenever any pleasure or pain arises from an object, connected with us by property, we may be certain, that either pride or humility must arise from this conjunction of relations, if the foregoing system be solid and satisfactory. And whether it be so or not, we may soon satisfy ourselves by the most cursory view of human life.

Every thing belonging to a vain man is the best that is any where to be found. His houses, equipage, furniture, clothes, horses, hounds, excel all others in his conceit; and 'tis easy to observe, that from the least advantage in any of these, he draws a new subject of pride and vanity. His wine, if you'll believe him, has a finer flavour than any other; his cookery is more exquisite; his table more orderly; his servant more expert; the air in which he lives more healthful; the soil he cultivates more fertile; his fruits ripen earlier, and to greater perfection; such a thing is remarkable for its novelty; such another for its antiquity: this is the workmanship of a famous artist, that belonged to such a prince or great man; all objects, in a word, that are useful, beautiful, or surprising, or are related to such, may, by means of property, give rise to this passion. These agree in giving pleasure, and agree in nothing else. This alone is common to them, and therefore must be the quality that produces the passion, which is their common effect. As every new instance is a new argument, and as the instances are here without number, I may venture to affirm, that scarce any system was ever so fully proved by experience, as that which I have here advanced.

If the property of any thing that gives pleasure either by its utility, beauty, or novelty, produces also pride by a double relation of impressions and ideas; we need not be surprised that the power of acquiring this property should have the same effect. Now, riches are to be considered as the power of acquiring the property of what pleases; and 'tis only in this view they have any influence on the passions. Paper will, on many occasions, be considered as riches, and that because it may convey the power of acquiring money; and money is not riches, as it is a metal endowed with certain qualities of solidity, weight, and fusibility; but only as it has a relation to the pleasures and conveniences of life. Taking then this for granted, which is in itself so evident, we may draw from it one of the strongest arguments I have yet employed to prove the influence of the double relations on pride and humility.

It has been observed, in treating of the understanding, that the distinction which we sometimes make betwixt a _power_ and the _exercise_ of it, is entirely frivolous, and that neither man nor any other being ought ever to be thought possessed of any ability, unless it be exerted and put in action. But though this be strictly true in a just and _philosophical_ way of thinking, 'tis certain it is not _the philosophy_ of our passions, but that many things operate upon them by means of the idea and supposition of power, independent of its actual exercise. We are pleased when we acquire an ability of procuring pleasure, and are displeased when another acquires a power of giving pain. This is evident from experience; but in order to give a just explication of the matter, and account for this satisfaction and uneasiness, we must weigh the following reflections.

'Tis evident the error of distinguishing power from its exercise proceeds not entirely from the scholastic doctrine of _free will_, which, indeed, enters very little into common life, and has but small influence on our vulgar and popular ways of thinking. According to that doctrine, motives deprive us not of free-will, nor take away our power of performing or forbearing any action. But according to common notions a man has no power, where very considerable motives lie betwixt him and the satisfaction of his desires, and determine him to forbear what he wishes to perform. I do not think I have fallen into my enemy's power when I see him pass me in the streets with a sword by his side, while I am, unprovided of any weapon. I know that the fear of the civil magistrate is as strong a restraint as any of iron, and that I am in as perfect safety as if he were chained or imprisoned. But when a person acquires such an authority over me, that not only there is no external obstacle to his actions, but also that he may punish or reward me as he pleases without any dread of punishment in his turn, I then attribute a full power to him, and consider myself as his subject or vassal.

Now, if we compare these two cases, that of a person who has very strong motives of interest or safety to forbear any action, and that of another who lies under no such obligation, we shall find, according to the philosophy explained in the foregoing book, that the only _known_ difference betwixt them lies in this, that in the former case we conclude, from _past experience_, that the person never will perform that action, and in the latter, that he possibly or probably will perform it. Nothing is more fluctuating and inconstant on many occasions than the will of man; nor is there any thing but strong motives which can give us an absolute certainty in pronouncing concerning any of his future actions. When we see a person free from these motives, we suppose a possibility either of his acting or forbearing; and though, in general, we may conclude him to be determined by motives and causes, yet this removes not the uncertainty of our judgment concerning these causes, nor the influence of that uncertainty on the passions. Since, therefore, we ascribe a power of performing an action to every one who has no very powerful motive to forbear it, and refuse it to such as have, it may justly be concluded, that _power_ has always a reference to its _exercise_, either actual or probable, and that we consider a person as endowed with any ability when we find, from past experience, that 'tis probable, or at least possible, he may exert it. And indeed, as our passions always regard the real existence of objects, and we always judge of this reality from past instances, nothing can be more likely of itself, without any farther reasoning, than that power consists in the possibility or probability of any action, as discovered by experience and the practice of the world.

Now, 'tis evident that, wherever a person is in such a situation with regard to me that there is no very powerful motive to deter him from injuring me, and consequently 'tis _uncertain_ whether he will injure me or not, I must be uneasy in such a situation, and cannot consider the possibility or probability of that injury without a sensible concern. The passions are not only affected by such events as are certain and infallible, but also in an inferior degree by such as are possible and contingent. And though perhaps I never really feel any harm, and discover by the event, that, philosophically speaking, the person never had any power of harming me, since he did not exert any, this prevents not my uneasiness from the preceding uncertainty. The agreeable passions may here operate as well as the uneasy, and convey a pleasure when I perceive a good to become either possible or probable by the possibility or probability of another's bestowing it on me, upon the removal of any strong motives which might formerly have hindered him.

But we may farther observe, that this satisfaction increases, when any good approaches, in such a manner that it is in one's _own_ power to take or leave it, and there neither is any physical impediment, nor any very strong motive to hinder our enjoyment. As all men desire pleasure, nothing can be more probable than its existence when there is no external obstacle to the producing it, and men perceive no danger in following their inclinations. In that case their imagination easily anticipates the satisfaction, and conveys the same joy as if they were persuaded of its real and actual existence.

But this accounts not sufficiently for the satisfaction which attends riches. A miser receives delight from his money; that is, from the _power_ it affords him of procuring all the pleasures and conveniences of life, though he knows he has enjoyed his riches for forty years without ever enjoying them; and consequently cannot conclude, by any species of reasoning, that the real existence of these pleasures is nearer, than if he were entirely deprived of all his possessions. But though he cannot form any such conclusion in a way of reasoning concerning the nearer approach of the pleasure, 'tis certain he _imagines_ it to approach nearer, whenever all external obstacles are removed, along with the more powerful motives of interest and danger, which oppose it. For farther satisfaction on this head, I must refer to my account of the will,[4] where I shall explain that false sensation of liberty, which makes us imagine we can perform any thing that is not very dangerous or destructive. Whenever any other person is under no strong obligations of interest to forbear any pleasure, we judge from _experience_, that the pleasure will exist, and that he will probably obtain it. But when ourselves are in that situation, we judge from an _illusion of the fancy_, that the pleasure is still closer and more immediate. The will seems to move easily every way, and casts a shadow or image of itself even to that side on which it did not settle. By means of this image the enjoyment seems to approach nearer to us, and gives us the same lively satisfaction as if it were perfectly certain and unavoidable.

'Twill now be easy to draw this whole reasoning to a point, and to prove, that when riches produce any pride or vanity in their possessors, as they never fail to do, 'tis only by means of a double relation of impressions and ideas. The very essence of riches consists in the power of procuring the pleasures and conveniences of life. The very essence of this power consists in the probability of its exercise, and in its causing us to anticipate, by a _true_ or _false_ reasoning, the real existence of the pleasure. This anticipation of pleasure is, in itself, a very considerable pleasure; and as its cause is some possession or property which we enjoy, and which is thereby related to us, we here clearly see all the parts of the foregoing system most exactly and distinctly drawn out before us.

For the same reason, that riches cause pleasure and pride, and poverty excites uneasiness and humility, power must produce the former emotions, and slavery the latter. Power or an authority over others makes us capable of satisfying all our desires; as slavery, by subjecting us to the will of others, exposes us to a thousand wants and mortifications.

'Tis here worth observing, that the vanity of power, or shame of slavery, are much augmented by the consideration of the persons over whom we exercise our authority, or who exercise it over us. For, supposing it possible to frame statues of such an admirable mechanism, that they could move and act in obedience to the will; 'tis evident the possession of them would give pleasure and pride, but not to such a degree as the same authority, when exerted over sensible and rational creatures, whose condition, being compared to our own, makes it seem more agreeable and honourable. Comparison is in every case a sure method of augmenting our esteem of any thing. A rich man feels the felicity of his condition better by opposing it to that of a beggar. But there is a peculiar advantage in power, by the contrast, which is, in a manner, presented to us betwixt ourselves and the person we command. The comparison is obvious and natural: the imagination finds it in the very subject: the passage of the thought to its conception is smooth and easy. And that this circumstance has a considerable effect in augmenting its influence, will appear afterwards in examining the nature of _malice_ and _envy_.

[4] Part III. Sect. 2.

SECTION XI.

OF THE LOVE OF FAME.

But beside these original causes of pride and humility, there is a secondary one in the opinions of others, which has an equal influence on the affections. Our reputation, our character, our name, are considerations of vast weight and importance; and even the other causes of pride, virtue, beauty and riches, have little influence, when not seconded by the opinions and sentiments of others. In order to account for this phenomenon, 'twill be necessary to take some compass, and first explain the nature of _sympathy_.

No quality of human nature is more remarkable, both in itself and in its consequences, than that propensity we have to sympathize with others, and to receive by communication their inclinations and sentiments, however different from, or even contrary to, our own. This is not only conspicuous in children, who implicitly embrace every opinion proposed to them; but also in men of the greatest judgment and understanding, who find it very difficult to follow their own reason or inclination, in opposition to that of their friends and daily companions. To this principle we ought to ascribe the great uniformity we may observe in the humours and turn of thinking of those of the same nation; and 'tis much more probable, that this resemblance arises from sympathy, than from any influence of the soil and climate, which, though they continue invariably the same, are not able to preserve the character of a nation the same for a century together. A good-natured man finds himself in an instant of the same humour with his company; and even the proudest and most surly take a tincture from their countrymen and acquaintance. A cheerful countenance infuses a sensible complacency and serenity into my mind; as an angry or sorrowful one throws a sudden damp upon me. Hatred, resentment, esteem, love, courage, mirth and melancholy; all these passions I feel more from communication, than from my own natural temper and disposition. So remarkable a phenomenon merits our attention, and must be traced up to its first principles.

When any affection is infused by sympathy, it is at first known only by its effects, and by those external signs in the countenance and conversation, which convey an idea of it. This idea is presently converted into an impression, and acquires such a degree of force and vivacity, as to become the very passion itself, and produce an equal emotion as any original affection. However instantaneous this change of the idea into an impression may be, it proceeds from certain views and reflections, which will not escape the strict scrutiny of a philosopher, though they may the person himself who makes them.

'Tis evident that the idea, or rather impression of ourselves, is always intimately present with us, and that our consciousness gives us so lively a conception of our own person, that 'tis not possible to imagine that any thing can in this particular go beyond it. Whatever object, therefore, is related to ourselves, must be conceived with a like vivacity of conception, according to the foregoing principles; and though this relation should not be so strong as that of causation, it must still have a considerable influence. Resemblance and contiguity are relations not to be neglected; especially when, by an inference from cause and effect, and by the observation of external signs, we are informed of the real existence of the object, which is resembling or contiguous.

Now, 'tis obvious that nature has preserved a great resemblance among all human creatures, and that we never remark any passion or principle in others, of which, in some degree or other, we may not find a parallel in ourselves. The case is the same with the fabric of the mind as with that of the body. However the parts may differ in shape or size, their structure and composition are in general the same. There is a very remarkable resemblance, which preserves itself amidst all their variety; and this resemblance must very much contribute to make us enter into the sentiments of others, and embrace them with facility and pleasure. Accordingly we find, that where, beside the general resemblance of our natures, there is any peculiar similarity in our manners, or character, or country, or language, it facilitates the sympathy. The stronger the relation is betwixt ourselves and any object, the more easily does the imagination make the transition, and convey to the related idea the vivacity of conception, with which we always form the idea of our own person.

Nor is resemblance the only relation which has this effect, but receives new force from other relations that may accompany it. The sentiments of others have little influence when far removed from us, and require the relation of contiguity to make them communicate themselves entirely. The relations of blood, being a species of causation, may sometimes contribute to the same effect; as also acquaintance, which operates in the same manner with education and custom, as we shall see more fully afterwards.[5] All these relations, when united together, convey the impression or consciousness of our own person to the idea of the sentiments or passions of others, and makes us conceive them in the strongest and most lively manner.

It has been remarked in the beginning of this Treatise, that all ideas are borrowed from impressions, and that these two kinds of perceptions differ only in the degrees of force and vivacity with which they strike upon the soul. The component parts of ideas and impressions are precisely alike. The manner and order of their appearance may be the same. The different degrees of their force and vivacity are, therefore, the only particulars that distinguish them: and as this difference may be removed, in some measure, by a relation betwixt the impressions and ideas, 'tis no wonder an idea of a sentiment or passion may by this means be so enlivened as to become the very sentiment or passion. The lively idea of any object always approaches its impression; and 'tis certain we may feel sickness and pain from the mere force of imagination, and make a malady real by often thinking of it. But this is most remarkable in the opinions and affections; and 'tis there principally that a lively idea is converted into an impression. Our affections depend more upon ourselves, and the internal operations of the mind, than any other impressions; for which reason they arise more naturally from the imagination, and from every lively idea we form of them. This is the nature and cause of sympathy; and 'tis after this manner we enter so deep into the opinions and affections of others, whenever we discover them.

What is principally remarkable in this whole affair, is the strong confirmation these phenomena give to the foregoing system concerning the understanding, and consequently to the present one concerning the passions, since these are analogous to each other. 'Tis indeed evident, that when we sympathize with the passions and sentiments of others, these movements appear at first in _our_ mind as mere ideas, and are conceived to belong to another person, as we conceive any other matter of fact. 'Tis also evident, that the ideas of the affections of others are converted into the very impressions they represent, and that the passions arise in conformity to the images we form of them. All this is an object of the plainest experience, and depends not on any hypothesis of philosophy. That science can only be admitted to explain the phenomena; though at the same time it must be confessed, they are so clear of themselves, that there is but little occasion to employ it. For, besides the relation of cause and effect, by which we are convinced of the reality of the passion with which we sympathize; besides this, I say, we must be assisted by the relations of resemblance and contiguity, in order to feel the sympathy in its full perfection. And since these relations can entirely convert an idea into an impression, and convey the vivacity of the latter into the former, so perfectly as to lose nothing of it in the transition, we may easily conceive how the relation of cause and effect alone, may serve to strengthen and enliven an idea. In sympathy there is an evident conversion of an idea into an impression. This conversion arises from the relation of objects to ourself. Ourself is always intimately present to us. Let us compare all these circumstances, and we shall find, that sympathy is exactly correspondent to the operations of our understanding; and even contains something more surprising and extraordinary.

'Tis now time to turn our view from the general consideration of sympathy, to its influence on pride and humility, when these passions arise from praise and blame, from reputation and infamy. We may observe, that no person is ever praised by another for any quality which would not, if real, produce of itself a pride in the person possessed of it. The eulogiums either turn upon his power, or riches, or family, or virtue; all of which are subjects of vanity, that we have already explained and accounted for. 'Tis certain, then, that if a person considered himself in the same light in which he appears to his admirer, he would first receive a separate pleasure, and afterwards a pride or self-satisfaction, according to the hypothesis above explained. Now, nothing is more natural than for us to embrace the opinions of others in this particular, both from _sympathy_, which renders all their sentiments intimately present to us, and from _reasoning_, which makes us regard their judgment as a kind of argument for what they affirm. These two principles of authority and sympathy influence almost all our opinions, but must have a peculiar influence when we judge of our own worth and character. Such judgments are always attended with passion;[6] and nothing tends more to disturb our understanding, and precipitate us into any opinions, however unreasonable, than their connexion with passion, which diffuses itself over the imagination, and gives an additional force to every related idea. To which we may add, that, being conscious of great partiality in our own favour, we are peculiarly pleased with any thing that confirms the good opinion we have of ourselves, and are easily shocked with whatever opposes it.

All this appears very probable in theory; but in order to bestow a full certainty on this reasoning, we must examine the phenomena of the passions, and see if they agree with it.

Among these phenomena we may esteem it a very favourable one to our present purpose, that though fame in general be agreeable, yet we receive a much greater satisfaction from the approbation of those whom we ourselves esteem and approve of, than of those whom we hate and despise. In like manner we are principally mortified with the contempt of persons upon whose judgment we set some value, and are, in a great measure, indifferent about the opinions of the rest of mankind. But if the mind received from any original instinct a desire of fame, and aversion to infamy, fame and infamy would influence us without distinction; and every opinion, according as it were favourable or unfavourable, would equally excite that desire or aversion. The judgment of a fool is the judgment of another person, as well as that of a wise man, and is only inferior in its influence on our own judgment.

We are not only better pleased with the approbation of a wise man than with that of a fool, but receive an additional satisfaction from the former, when 'tis obtained after a long and intimate acquaintance. This is accounted for after the same manner.

The praises of others never give us much pleasure, unless they concur with our own opinion, and extol us for those qualities in which we chiefly excel. A mere soldier little values the character of eloquence; a gownman, of courage; a bishop, of humour; or a merchant, of learning. Whatever esteem a man may have for any quality, abstractedly considered, when he is conscious he is not possessed of it, the opinions of the whole world will give him little pleasure in that particular, and that because they never will be able to draw his own opinion after them.

Nothing is more usual than for men of good families, but narrow circumstances, to leave their friends and country, and rather seek their livelihood by mean and mechanical employments among strangers, than among those who are acquainted with their birth and education. We shall be unknown, say they, where we go. Nobody will suspect from what family we are sprung. We shall be removed from all our friends and acquaintance, and our poverty and meanness will by that means sit more easy upon us. In examining these sentiments, I find they afford many very convincing arguments for my present purpose.

First, we may infer from them that the uneasiness of being contemned depends on sympathy, and that sympathy depends on the relation of objects to ourselves, since we are most uneasy under the contempt of persons who are both related to us by blood and contiguous in place. Hence we seek to diminish this sympathy and uneasiness by separating these relations, and placing ourselves in a contiguity to strangers, and at a distance from relations.

Secondly, we may conclude, that relations are requisite to sympathy, not absolutely considered as relations, but by their influence in converting our ideas of the sentiments of others into the very sentiments by means of the association betwixt the idea of their persons and that of our own. For here the relations of kindred and contiguity both subsist, but not being united in the same persons, they contribute in a less degree to the sympathy.

Thirdly, this very circumstance of the diminution of sympathy, by the separation of relations, is worthy of our attention. Suppose I am placed in a poor condition among strangers, and consequently am but lightly treated; I yet find myself easier in that situation, than when I was every day exposed to the contempt of my kindred and countrymen. Here I feel a double contempt; from my relations, but they are absent; from those about me, but they are strangers. This double contempt is likewise strengthened by the two relations of kindred and contiguity. But as the persons are not the same who are connected with me by those two relations, this difference of ideas separates the impressions arising from the contempt, and keeps them from running into each other. The contempt of my neighbours has a certain influence, as has also that of my kindred; but these influences are distinct and never unite, as when the contempt proceeds from persons who are at once both my neighbours and kindred. This phenomenon is analogous to the system of pride and humility above explained, which may seem so extraordinary to vulgar apprehensions.

Fourthly, a person in these circumstances naturally conceals his birth from those among whom he lives, and is very uneasy if any one suspects him to be of a family much superior to his present fortune and way of living. Every thing in this world is judged of by comparison What is an immense fortune for a private gentleman, is beggary for a prince. A peasant would think himself happy in what cannot afford necessaries for a gentleman. When a man has either been accustomed to a more splendid way of living, or thinks himself entitled to it by his birth and quality, every thing below is disagreeable and even shameful; and 'tis with the greatest industry he conceals his pretensions to a better fortune. Here he himself knows his misfortunes; but as those with whom he lives are ignorant of them, he has the disagreeable reflection and comparison suggested only by his own thoughts, and never receives it by a sympathy with others; which must contribute very much to his ease and satisfaction.

If there be any objections to this hypothesis, _that the pleasure which we receive from praise arises from a communication of sentiments_, we shall find, upon examination, that these objections, when taken in a proper light, will serve to confirm it. Popular fame may be agreeable even to a man who despises the vulgar; but 'tis because their multitude gives them additional weight and authority. Plagiaries are delighted with praises, which they are conscious they do not deserve; but this is a kind of castle-building, where the imagination amuses itself with its own fictions, and strives to render them firm and stable by a sympathy with the sentiments of others. Proud men are most shocked with contempt, though they do not most readily assent to it; but 'tis because of the opposition betwixt the passion, which is natural to them, and that received by sympathy. A violent lover, in like manner, is very much displeased when you blame and condemn his love; though 'tis evident your opposition can have no influence but by the hold it takes of himself, and by his sympathy with you. If he despises you, or perceives you are in jest, whatever you say has no effect upon him.

[5] Part II. Sect. 4.

[6] Book I. Part III. Sect. 10.

SECTION XII.

OF THE PRIDE AND HUMILITY OF ANIMALS.

Thus, in whatever light we consider this subject, we may still observe, that the causes of pride and humility correspond exactly to our hypothesis, and that nothing can excite either of these passions, unless it be both related to ourselves, and produces a pleasure or pain independent of the passion. We have not only proved, that a tendency to produce pleasure or pain is common to all the causes of pride or humility, but also that 'tis the only thing which is common, and consequently is the quality by which they operate. We have farther proved, that the most considerable causes of these passions are really nothing but the power of producing either agreeable or uneasy sensations; and therefore that all their effects, and amongst the rest pride and humility, are derived solely from that origin. Such simple and natural principles, founded on such solid proofs, cannot fail to be received by philosophers, unless opposed by some objections that have escaped me.

'Tis usual with anatomists to join their observations and experiments on human bodies to those on beasts; and, from the agreement of these experiments, to derive an additional argument for any particular hypothesis. 'Tis indeed certain, that where the structure of parts in brutes is the same as in men, and the operation of these parts also the same, the causes of that operation cannot be different; and that whatever we discover to be true of the one species, may be concluded, without hesitation, to be certain of the other. Thus, though the mixture of humours, and the composition of minute parts, may justly be presumed to be somewhat different in men from what it is in mere animals, and therefore any experiment we make upon the one concerning the effects of medicines, will not always apply to the other, yet, as the structure of the veins and muscles, the fabric and situation of the heart, of the lungs, the stomach, the liver, and other parts, are the same or nearly the same in all animals, the very same hypothesis, which in one species explains muscular motion, the progress of the chyle, the circulation of the blood, must be applicable to every one; and, according as it agrees or disagrees with the experiments we may make in any species of creatures, we may draw a proof of its truth or falsehood on the whole. Let us therefore apply this method of inquiry, which is found so just and useful in reasonings concerning the body, to our present anatomy of the mind, and see what discoveries we can make by it.

In order to this, we must first show the correspondence of _passions_ in men and animals, and afterwards compare the _causes_, which produce these passions.

'Tis plain, that almost in every species of creatures, but especially of the nobler kind, there are many evident marks of pride and humility. The very port and gait of a swan, or turkey, or peacock, show the high idea he has entertained of himself, and his contempt of all others. This is the more remarkable, that, in the two last species of animals, the pride always attends the beauty, and is discovered in the mule only. The vanity and emulation of nightingales in singing have been commonly remarked; as likewise that of horses in swiftness, of hounds in sagacity and smell, of the bull and cock in strength, and of every other animal in his particular excellency. Add to this, that every species of creatures, which approach so often to man as to familiarize themselves with him, show an evident pride in his approbation, and are pleased with his praises and caresses, independent of every other consideration. Nor are they the caresses of every one without distinction which give them this vanity, but those principally of the persons they know and love; in the same manner as that passion is excited in mankind. All these are evident proofs that pride and humility are not merely human passions, but extend themselves over the whole animal creation.

The _causes_ of these passions are likewise much the same in beasts as in us, making a just allowance for our superior knowledge and understanding. Thus, animals have little or no sense of virtue or vice; they quickly lose sight of the relations of blood; and are incapable of that of right and property: for which reason the causes of their pride and humility must lie solely in the body, and can never be placed either in the mind or external objects. But so far as regards the body, the same qualities cause pride in the animal as in the human kind; and 'tis on beauty, strength, swiftness, or some other useful or agreeable quality, that this passage is always founded.

The next question is, whether, since those passions are the same, and arise from the same causes through the whole creation, the _manner_, in which the causes operate, be also the same. According to all rules of analogy, this is justly to be expected; and if we find upon trial, that the explication of these phenomena, which we make use of in one species, will not apply to the rest, we may presume that that explication, however specious, is in reality without foundation.

In order to decide this question, let us consider, that there is evidently the same _relation_ of ideas, and derived from the same causes, in the minds of animals as in those of men. A dog, that has hid a bone, often forgets the place; but when brought to it, his thought passes easily to what he formerly concealed, by means of the contiguity, which produces a relation among his ideas. In like manner, when he has been heartily beat in any place, he will tremble on his approach to it, even though he discover no signs of any present danger. The effects of resemblance are not so remarkable; but as that relation makes a considerable ingredient in causation, of which all animals show so evident a judgment, we may conclude, that the three relations of resemblance, contiguity, and causation operate in the same manner upon beasts as upon human creatures.

There are also instances of the relation of impressions, sufficient to convince us, that there is an union of certain affections with each other in the inferior species of creatures, as well as in the superior, and that their minds are frequently conveyed through a series of connected emotions. A dog, when elevated with joy, runs naturally into love and kindness, whether of his master or of the sex. In like manner, when full of pain and sorrow, he becomes quarrelsome and ill natured; and that passion, which at first was grief, is by the smallest occasion converted into anger.

Thus, all the internal principles that are necessary in us to produce either pride or humility, are common to all creatures; and since the causes, which excite these passions, are likewise the same, we may justly conclude, that these causes operate after the same _manner_ through the whole animal creation. My hypothesis is so simple, and supposes so little reflection and judgment, that 'tis applicable to every sensible creature; which must not only be allowed to be a convincing proof of its veracity, but, I am confident, will be found an objection to every other system.