ote nations; where the good,
resulting from his generous humanity, being less connected with us,
seems more obscure, and affects us with a less lively sympathy. We may
own the merit to be equally great, though our sentiments are not raised
to an equal height, in both cases. The judgement here corrects the
inequalities of our internal emotions and perceptions; in like manner,
as it preserves us from error, in the several variations of images,
presented to our external senses. The same object, at a double distance,
really throws on the eye a picture of but half the bulk; yet we imagine
that it appears of the same size in both situations; because we know
that on our approach to it, its image would expand on the eye, and that
the difference consists not in the object itself, but in our
position with regard to it. And, indeed, without such a correction of
appearances, both in internal and external sentiment, men could
never think or talk steadily on any subject; while their fluctuating
situations produce a continual variation on objects, and throw them into
such different and contrary lights and positions.

[Footnote: For a little reason, the tendencies of actions and
characters, not their real accidental consequences, are alone regarded
in our more determinations or general judgements; though in our real
feeling or sentiment, we cannot help paying greater regard to one whose
station, joined to virtue, renders him really useful to society, then
to one, who exerts the social virtues only in good intentions and
benevolent affections. Separating the character from the furtone, by an
easy and necessary effort of thought, we pronounce these persons alike,
and give them the appearance: But is not able entirely to prevail our
sentiment.

Why is this peach-tree said to be better than that other; but because
it produces more or better fruit? And would not the same praise be given
it, though snails or vermin had destroyed the peaches, before they came
to full maturity? In morals too, is not THE TREE KNOWN BY THE FRUIT?
And cannot we easily distinguish between nature and accident, in the one
case as well as in the other?]

The more we converse with mankind, and the greater social intercourse we
maintain, the more shall we be familiarized to these general preferences
and distinctions, without which our conversation and discourse could
scarcely be rendered intelligible to each other. Every man's interest
is peculiar to h