comparison. What is
an immense fortune for a private gentleman is beggary for a prince. A
peasant would think himself happy in what cannot afford necessaries for
a gentleman. When a man has either been acustomed to a more splendid way
of living, or thinks himself intitled to it by his birth and quality,
every thing below is disagreeable and even shameful; and it is with she
greatest industry he conceals his pretensions to a better fortune. Here
he himself knows his misfortunes; but as those, with whom he lives.
are ignorant of them, he has the disagreeable reflection and comparison
suggested only by his own thoughts, and never receives it by a
sympathy with others; which must contribute very much so his ease and
satisfaction.

If there be any objections to this hypothesis, THAT THE PLEASURE, WHICH
WE RECEIVE FROM PRAISE, ARISES FROM A COMMUNICATION OF SENTIMENTS, we
shall find, uponexamination, that these objections, when taken in a
properlight, will serve to confirm it. Popular fame may be agreeable
even to a man, who despises the vulgar; but it is because their
multitude gives them additional weight and authority. Plagiaries are
delighted with praises, which they are conscious they do not deserve;
but this is a kind of castle-building, where the imagination amuses
itself with its own fictions, and strives to render them firm and stable
by a sympathy with the sentiments of others. Proud men are most shocked
with contempt, should they do not most readily assent to it; but it is
because of the opposition betwixt the passion, which is natural so them,
and that received by sympathy. A violent lover in like manner is very
much disp pleased when you blame and condemn his love; though it is
evident your opposition can have no influence, but by the hold it
takes of himself, and by his sympathy with you. If he despises you, or
perceives you are in jest, whatever you say has no effect upon him.

SECT. XII OF THE PRIDE AND HUMILITY OF ANIMALS

Thus in whatever light we consider this subject, we may still observe,
that die causes of pride and humility correspond exactly to our
hypothesis, and that nothing can excite either of these passions,
unless it be both related to ourselves, and produces a pleasure or pain
independent of the passion. We have not only proved, that a tendency
to produce pleasure or pain is common to all the causes of pride or
humility, but also that it is the only thing, which is common; and
conseq