er it
agreeable; nor is self, properly speaking, the object of this passion.
Since, therefore, pride has in a manner two objects, to which it directs
our view; it follows, that where neither of them have any singularity,
the passion must be more weakened upon that account, than a passion,
which has only one object. Upon comparing ourselves with others, as
we are every moment apt to do, we find we are not in the least
distinguished; and upon comparing the object we possess, we
discover still the same unlucky circumstance. By two comparisons so
disadvantageous the passion must be entirely destroyed.

III The third limitation is, that the pleasant or painful object be very
discernible and obvious, and that not only to ourselves, but to others
also. This circumstance, like the two foregoing, has an effect upon
joy, as well as pride. We fancy Ourselves more happy, as well as more
virtuous or beautiful, when we appear so to others; but are still more
ostentatious of our virtues than of our pleasures. This proceeds from
causes, which I shall endeavour to explain afterwards.

IV. The fourth limitation is derived from the inconstancy of the cause
of these passions, and from the short duration of its connexion with
ourselves. What is casual and inconstant gives but little joy, and less
pride. We are not much satisfyed with the thing itself; and are still
less apt to feel any new degrees of self-satisfaction upon its account.
We foresee and anticipate its change by the imagination; which makes
us little satisfyed with the thing: We compare it to ourselves, whose
existence is more durable; by which means its inconstancy appears still
greater. It seems ridiculous to infer an excellency in ourselves from an
object, which is of so much shorter duration, and attends us during so
small a part of our existence. It will be easy to comprehend the reason,
why this cause operates not with the same force in joy as in pride;
since the idea of self is not so essential to the former passion as to
the latter.

V. I may add as a fifth limitation, or rather enlargement of this
system, that general rules have a great influence upon pride and
humility, as well as on all the other passions. Hence we form a notion
of different ranks of men, suitable to the power of riches they
are possest of; and this notion we change not upon account of any
peculiarities of the health or temper of the persons, which may deprive
them of all enjoyment in their posses