and merit, and
reputation, which we think ourselves possest of. Now as we seldom judge
of objects from their intrinsic value, but form our notions of them
from a comparison with other objects; it follows, that according as we
observe a greater or less share of happiness or misery in others,
we must make an estimate of our own, and feel a consequent pain or
pleasure. The misery of another gives us a more lively idea of our
happiness, and his happiness of our misery. The former, therefore,
produces delight; and the latter uneasiness.

Here then is a kind of pity reverst, or contrary sensations arising
in the beholder, from those which are felt by the person, whom he
considers. In general we may observe, that in all kinds of comparison an
object makes us always receive from another, to which it is compared,
a sensation contrary to what arises from itself in its direct and
immediate survey. A small object makes a great one appear still greater.
A great object makes a little one appear less. Deformity of itself
produces uneasiness; but makes us receive new pleasure by its contrast
with a beautiful object, whose beauty is augmented by it; as on the
other hand, beauty, which of itself produces pleasure, makes us receive
a new pain by the contrast with any thing ugly, whose deformity it
augments. The case, therefore, must be the same with happiness and
misery. The direct survey of another's pleasure naturally gives us
plcasure, and therefore produces pain when cornpared with our own. His
pain, considered in itself, is painful to us, but augments the idea of
our own happiness, and gives us pleasure.

Nor will it appear strange, that we may feel a reverst sensation from
the happiness and misery of others; since we find the same comparison
may give us a kind of malice against ourselves, and make us rejoice for
our pains, and grieve for our pleasures. Thus the prospect of past pain
is agreeable, when we are satisfyed with our present condition; as on
the other hand our past pleasures give us uneasiness, when we enjoy
nothing at present equal to them. The comparison being the same, as when
we reflect on the sentiments of others, must be attended with the same
effects.

Nay a person may extend this malice against himself, even to his present
fortune, and carry it so far as designedly to seek affliction, and
encrease his pains and sorrows. This may happen upon two occasions.
First, Upon the distress and misfortune of a friend, or p