ermines 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.

It is evident in the first place, that these passions are derermined
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. It is always self, which
is the object of pride and humility; and whenever the passions look
beyond, it is 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 it is the distinguishing
characteristic of these passions Unless nature had given some original
qualities to the mind, it coued never have any secondary ones; because
in that case it would have no foundation for action, nor coued ever
begin to exert itself. Now these qualities, which we must consider as
original, 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 encrease 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 it is
utterly impossible they should each of them be adapted to these passions
by a particular provision, and primary constitution of na