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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,[Pg 10] 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[Pg 11] 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,[Pg 12] 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.
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[Pg 13] 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.
