A Treatise of Human Nature

But before we proceed farther in this subject, and examine particularly all the causes of pride and humility, it will 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 regard with delicacies of every kind: But it is only the master of the feast, who, beside the same joy, has the additional passion of self-applause and vanity. It is 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, it is requisite to pride, in order to produce a transition from one passion to another, and convert the falsification 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.[3] [3] Part II. Sec. 4. 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. It is 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 it is 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 it is 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 satisfyed 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 satisfyed 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. It will 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 of riches they are possest 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 it is 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 embarrased 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 varyed 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 mayarise 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 shewing 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.