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This principle of sympathy is of so powerful and insinuating a nature, that it enters into most of our sentiments and passions, and often takes place under the appearance of its contrary. For it is remarkable, that when a person opposes me in any thing, which I am strongly bent upon, and rouzes up my passion by contradiction, I have always a degree of sympathy with him, nor does my commotion proceed from any other origin. We may here observe an evident conflict or rencounter of opposite principles and passions. On the one side there is that passion or sentiment, which is natural to me; and it is observable, that the stronger this passion is, the greater is the commotion. There must also be some passion or sentiment on the other side; and this passion can proceed from nothing but sympathy. The sentiments of others can never affect us, but by becoming, in some measure, our own; in which case they operate upon us, by opposing and encreasing our passions, in the very same manner, as if they had been originally derived from our own temper and disposition. While they remain concealed in the minds of others, they can never have an influence upon us: And even when they are known, if they went no farther than the imagination, or conception; that faculty is so accustomed to objects of every different kind, that a mere idea, though contrary to our sentiments and inclinations, would never alone be able to affect us.
The second principle I shall take notice of is that of comparison, or the variation of our judgments concerning ob jects, according to the proportion they bear to those with which we compare them. We judge more, of objects by comparison, than by their intrinsic worth and value; and regard every thing as mean, when set in opposition to what is superior of the same kind. But no comparison is more obvious than that with ourselves; and hence it is that on all occasions it takes place, and mixes with most of our passions. This kind of comparison is directly contrary to sympathy in its operation, as we have observed in treating of com passion and malice. [Book II. Part II. Sect. VIII.] IN ALL KINDS OF COMPARISON AN OBJECT MAKES US ALWAYS RECEIVE FROM ANOTHER, TO WHICH IT IS COMPARED, A SENSATION CONTRARY TO WHAT ARISES FROM ITSELF IN ITS DIRECT AND IMMEDIATE SURVEY. THE DIRECT SURVEY OF ANOTHER'S PLEASURE NATURALLY GIVES US PLEASURE; AND THEREFORE PRODUCES PAIN, WHEN COMPARed WITH OUR OWN. HIS PAIN, CONSIDERED IN ITSELF, IS PAIN FUL; BUT AUGMENTS THE IDEA OF OUR OWN HAPPINESS, AND GIVES US PLEASURE.
Since then those principles of sympathy, and a comparison with ourselves, are directly contrary, it may be worth while to consider, what general rules can be formed, beside the particular temper of the person, for the prevalence of the one or the other. Suppose I am now in safety at land, and would willingly reap some pleasure from this consideration: I must think on the miserable condition of those who are at sea in a storm, and must endeavour to render this idea as strong and lively as possible, in order to make me more sensible of my own happiness. But whatever pains I may take, the comparison will never have an equal efficacy, as if I were really on the shore [FN 26], and saw a ship at a distance tossed by a tempest, and in danger every moment of perishing on a rock or sand-bank. But suppose this idea to become still more lively. Suppose the ship to be driven so near me, that I can perceive distinctly the horror, painted on the countenance of the seamen and passengers, hear their lamentable cries, see the dearest friends give their last adieu, or embrace with a resolution to perish in each others arms: No man has so savage a heart as to reap any pleasure from such a spectacle, or withstand the motions of the tenderest compassion and sympathy. It is evident, therefore, there is a medium in this case; and that if the idea be too feint, it has no influence by comparison; and on the other hand, if it be too strong, it operates on us entirely by sympathy, which is the contrary to comparison. Sympathy being the conversion of an idea into an impression, demands a greater force and vivacity in the idea than is requisite to comparison.
[FN 26. Suave mari magno turbantibus aequora ventis E
terra magnum alterius spectare laborem; Non quia vexari
quenquam eat jucunda voluptas, Sed quibus ipse malls caress
qula cernere sauv' est. LUCRET.
(There is something pleasant in watching, from dry land, the
great difficulties another man is undergoing out on the high
sea, with the winds lashing the waters. This is not because
one derives delight from any man's distress, but because it
is pleasurable to perceive from what troubles one is oneself
free.)]
All this is easily applied to the present subject. We sink very much in our own eyes, when in the presence of a great man, or one of a superior genius; and this humility makes a considerable ingredient in that respect, which we pay our superiors, according to our foregoing reasonings on that passion [Book II. Part II. Sect. X.]. Sometimes even envy and hatred arise from the comparison; but in the greatest part of men, it rests at respect and esteem. As sympathy has such a powerful influence on the human mind, it causes pride to have, in some measure, the same effect as merit; and by making us enter into those elevated sentiments, which the proud man entertains of himself, presents that comparison, which is so mortifying and disagreeable. Our judgment does not entirely accompany him in the flattering conceit, in which he pleases himself; but still is so shaken as to receive the idea it presents, and to give it an influence above the loose conceptions of the imagination. A man, who, in an idle humour, would form a notion of a person of a merit very much superior to his own, would not be mortified by that fiction: But when a man, whom we are really persuaded to be of inferior merit, is presented to us; if we observe in him any extraordinary degree of pride and self-conceit; the firm persuasion he has of his own merit, takes hold of the imagination, and diminishes us in our own eyes, in the same manner, as if he were really possessed of all the good qualities which he so liberally attributes to himself. Our idea is here precisely in that medium, which is requisite to make it operate on us by comparison. Were it accompanied with belief, and did the person appear to have the same merit, which he assumes to himself, it would have a contrary effect, and would operate on us by sympathy. The influence of that principle would then be superior to that of comparison, contrary to what happens where the person's merit seems below his pretensions.
The necessary consequence of these principles is, that pride, or an over-weaning conceit of ourselves, must be vicious; since it causes uneasiness in all men, and presents them every moment with a disagreeable comparison. It is a trite observation in philosophy, and even in common life and conversation, that it is our own pride, which makes us so much displeased with the pride of other people; and that vanity becomes insupportable to us merely because we are vain. The gay naturally associate themselves with the gay, and the amorous with the amorous: But the proud never can endure the proud, and rather seek the company of those who are of an opposite disposition. As we are, all of us, proud in some degree, pride is universally blamed and condemned by all mankind; as having a natural tendency to cause uneasiness in others by means of comparison. And this effect must follow the more naturally, that those, who have an ill-grounded conceit of themselves, are for ever making those comparisons, nor have they any other method of supporting their vanity. A man of sense and merit is pleased with himself, independent of all foreign considerations: But a fool must always find some person, that is more foolish, in order to keep himself in good humour with his own parts and understanding.
