ture, 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, cloaths.
Caprice determines their particular kinds and qualities. And good
fortune frequently contributes to all this, by discovering the effects
that result from the different mixtures and combinations of bodies. It
is 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 scritoire, produced pride
in him, who became possest 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 it is 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 antients,
though sensible of that maxim, THAT NATURE DOES NOTHING IN VAIN,
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 phaenomenon, instead of adapting it to the old; to overload our
hypotheses with a variety of this kind; are certain proo