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'Tis here we must seek for a solution of the difficulty above-mentioned, why any object ever excites pure love or hatred, and does not always produce respect or contempt, by a mixture of humility or pride. No quality in another gives rise to humility by comparison, unless it would have produced pride by being placed in ourselves; and, vice versa, no object excites pride by comparison, unless it would have produced humility by the direct survey. This is evident, objects always produce by comparison a sensation directly contrary to their original one. Suppose, therefore, an object to be presented, which is peculiarly fitted to produce love, but imperfectly to excite pride, this object, belonging to another, gives rise directly to a great degree of love, but to a small one of humility by comparison; and consequently that latter passion is scarce felt in the compound, nor is able to convert the love into respect. This is the case with good nature, good humour, facility, generosity, beauty, and many other qualities. These have a peculiar aptitude to produce love in others; but not so great a tendency to excite pride in ourselves: for which reason the view of them, as belonging to another person, produces pure love, with but a small mixture of humility and respect. 'Tis easy to extend the same reasoning to the opposite passions.
Before we leave this subject, it may not be amiss to account for a pretty curious phenomenon, viz. why we commonly keep at a distance such as we contemn, and allow not our inferiors to approach too near even in place and situation. It has already been observed, that almost every kind of ideas is attended with some[Pg 143] emotion, even the ideas of number and extension, much more those of such objects as are esteemed of consequence in life, and fix our attention. 'Tis not with entire indifference we can survey either a rich man or a poor one, but must feel some faint touches, at least, of respect in the former case, and of contempt in the latter. These two passions are contrary to each other; but in order to make this contrariety be felt, the objects must be someway related; otherwise the affections are totally separate and distinct, and never encounter. The relation takes place wherever the persons become contiguous; which is a general reason why we are uneasy at seeing such disproportioned objects as a rich man and a poor one, a nobleman and a porter, in that situation.
This uneasiness, which is common to every spectator, must be more sensible to the superior; and that because the near approach of the inferior is regarded as a piece of ill breeding, and shows that he is not sensible of the disproportion, and is no way affected by it. A sense of superiority in another breeds in all men an inclination to keep themselves at a distance from him, and determines them to redouble the marks of respect and reverence, when they are obliged to approach him; and where they do not observe that conduct, 'tis a proof they are not sensible of his superiority. From hence too it proceeds, that any great difference in the degrees of any quality is called a distance by a common metaphor, which, however trivial it may appear, is founded on natural principles of the imagination. A great difference inclines us to produce a distance. The ideas of distance and difference are, therefore, connected together. Connected ideas are readily taken for each other; and this is in general the[Pg 144] source of the metaphor, as we shall have occasion to observe afterwards.
Of all the compound passions which proceed from a mixture of love and hatred with other affections, no one better deserves our attention, than that love which arises betwixt the sexes, as well on account of its force and violence, as those curious principles of philosophy, for which it affords us an uncontestable argument. 'Tis plain that this affection, in its most natural state, is derived from the conjunction of three different impressions or passions, viz. the pleasing sensation arising from beauty; the bodily appetite for generation; and a generous kindness or good will. The origin of kindness from beauty may be explained from the foregoing reasoning. The question is, how the bodily appetite is excited by it.
The appetite of generation, when confined to a certain degree, is evidently of the pleasant kind, and has a strong connexion with all the agreeable emotions. Joy, mirth, vanity, and kindness, are all incentives to this desire, as well as music, dancing, wine, and good cheer. On the other hand, sorrow, melancholy, poverty, humility are destructive of it. From this quality, 'tis easily conceived why it should be connected with the sense of beauty.
But there is another principle that contributes to the same effect. I have observed that the parallel direction of the desires is a real relation, and, no less than a resemblance in their sensation, produces a connexion among them. That we may fully comprehend the extent of this relation, we must consider that any principal desire may be attended with subordinate ones, which are connected with it, and to which, if other desires are parallel, they are by that means related to the principal one. Thus, hunger may oft be considered as the primary inclination of the soul, and the desire of approaching the meat as the secondary one, since 'tis absolutely necessary to the satisfying that appetite. If an object, therefore, by any separate qualities, inclines us to approach the meat, it naturally increases our appetite; as on the contrary, whatever inclines us to set our victuals at a distance, is contradictory to hunger, and diminishes our inclination to them. Now, 'tis plain, that beauty has the first effect, and deformity the second; which is the reason why the former gives us a keener appetite for our victuals, and the latter is sufficient to disgust us at the most savoury dish that cookery has invented. All this is easily applicable to the appetite for generation.
From these two relations, viz. resemblance and a parallel desire, there arises such a connexion betwixt the sense of beauty, the bodily appetite, and benevolence, that they become in a manner inseparable; and we find from experience, that 'tis indifferent which of them advances first, since any of them is almost sure to be attended with the related affections. One who is inflamed with lust, feels at least a momentary kindness towards the object of it, and at the same time fancies her more beautiful than ordinary; as there are many,[Pg 146] who begin with kindness and esteem for the wit and merit of the person, and advance from that to the other passions. But the most common species of love is that which first arises from beauty, and afterwards diffuses itself into kindness, and into the bodily appetite. Kindness or esteem, and the appetite to generation, are too remote to unite easily together. The one is, perhaps, the most refined passion of the soul, the other the most gross and vulgar. The love of beauty is placed in a just medium betwixt them, and partakes of both their natures; from whence it proceeds, that 'tis so singularly fitted to produce both.
This account of love is not peculiar to my system, but is unavoidable on any hypothesis. The three affections which compose this passion are evidently distinct, and has each of them its distinct object. 'Tis certain, therefore, that 'tis only by their relation they produce each other. But the relation of passions is not alone sufficient. 'Tis likewise necessary there should be a relation of ideas. The beauty of one person never inspires us with love for another. This then is a sensible proof of the double relation of impressions and ideas. From one instance so evident as this we may form a judgment of the rest.
