erson dear to
him. Secondly, Upon the feeling any remorses for a crime, of which he
has been guilty. It is from the principle of comparison that both these
irregular appetites for evil arise. A person, who indulges himself
in any pleasure, while his friend lies under affliction, feels the
reflected uneasiness from his friend more sensibly by a comparison with
the original pleasure, which he himself enjoys. This contrast, indeed,
ought also to inliven the present pleasure. But as grief is here
supposed to be the predominant passion, every addition falls to that
side, and is swallowed up in it, without operating in the least upon the
contrary affection. It is the same case with those penances, which men
inflict on themselves for their past sins and failings. When a criminal
reflects on the punishment he deserves, the idea of it is magnifyed by a
comparison with his present ease and satisfaction; which forces him,
in a manner, to seek uneasiness, in order to avoid so disagreeable a
contrast.

This reasoning will account for the origin of envy as well as of malice.
The only difference betwixt these passions lies in this, that envy
is excited by some present enjoyment of another, which by comparison
diminishes our idea of our own: Whereas malice is the unprovoked desire
of producing evil to another, in order to reap a pleasure from the
comparison. The enjoyment, which is the object of envy, is commonly
superior to our own. A superiority naturally seems to overshade us,
and presents a disagreeable comparison. But even in the case of an
inferiority, we still desire a greater distance, in order to augment,
still more the idea of ourself. When this distance diminishes, the
comparison is less to our advantage; and consequently gives us less
pleasure, and is even disagreeable. Hence arises that species of envy,
which men feel, when they perceive their inferiors approaching or
overtaking them in the pursuits of glory or happiness. In this envy we
may see the effects of comparison twice repeated. A man, who compares
himself to his inferior, receives a pleasure from the comparison: And
when the inferiority decreases by the elevation of the inferior, what
should only have been a decrease of pleasure, becomes a real pain, by a
new comparison with its preceding condition.

It is worthy of observation concerning that envy, which arises from a
superiority in others, that it is not the great disproportion betwixt
ourself and another, whi