. As it has a double task to perform, it must
be endowed with double force and energy. To which we may add, that where
agreeable objects bear not a very close relation to ourselves, they
commonly do to some other person; and this latter relation not only
excels, but even diminishes, and sometimes destroys the former, as we
shall see afterwards. [Part II. Sec. 4.]

Here then is the first limitation, we must make to our general position,
that every thing related to us, which produces pleasure or pain,
produces likewise pride or humility. There is not only a relation
required, but a close one, and a closer than is required to joy.

II. The second limitation is, that the agreeable or disagreeable object
be not only closely related, but also peculiar to ourselves, or at least
common to us with a few persons. It is a quality observable in human
nature, and which we shall endeavour to explain afterwards, that
every thing, which is often presented and to which we have been
long accustomed, loses its value in our eyes, and is in a little
time despised and neglected. We likewise judge of objects more from
comparison than from their real and intrinsic merit; and where we cannot
by some contrast enhance their value, we are apt to overlook even what
is essentially good in them. These qualities of the mind have an effect
upon joy as well as pride; and it is remarkable, that goods which are
common to all mankind, and have become familiar to us by custom, give us
little satisfaction; though perhaps of a more excellent kind, than those
on which, for their singularity, we set a much higher value. But though
this circumstance operates on both these passions, it has a much greater
influence on vanity. We are rejoiced for many goods, which, on account
of their frequency, give us no pride. Health, when it returns after a
long absence, affords us a very sensible satisfaction; but is seldom
regarded as a subject of vanity, because it is shared with such vast
numbers.

The reason, why pride is so much more delicate in this particular than
joy, I take to be, as follows. In order to excite pride, there are
always two objects we must contemplate, viz. the cause or that object
which produces pleasure; and self, which is the real object of the
passion. But joy has only one object necessary to its production, viz.
that which gives pleasure; and though it be requisite, that this bear
some relation to self, yet that is only requisite in order to rend