ntempt, by a mixture of humility
or pride. No quality in another gives rise to humility by comparison,
unless it would have produced pride by being placed in ourselves; and
vice versa no object excites pride by comparison, unless it would have
produced humility by the direct survey. This is evident, objects always
produce by comparison a sensation directly contrary to their original
one. Suppose, therefore, an object to be presented, which is peculiarly
fitted to produce love, but imperfectly to excite pride; this object,
belonging to another, gives rise directly to a great degree of love, but
to a small one of humility by comparison; and consequently that latter
passion is scarce felt in the compound, nor is able to convert the love
into respect. This is the case with good nature, good humour, facility,
generosity, beauty, and many other qualities. These have a peculiar
aptitude to produce love in others; but not so great a tendency to
excite pride in ourselves: For which reason the view of them, as
belonging to another person, produces pure love, with but a small
mixture of humility and respect. It is easy to extend the same reasoning
to the opposite passions.

Before we leave this subject, it may not be amiss to account for a
pretty curious phaenomenon, viz, why we commonly keep at a distance such
as we contemn, and allow not our inferiors to approach too near even
in place and situation. It has already been observed, that almost every
kind of idea is attended with some emotion, even the ideas of number
and extension, much more those of such objects as are esteemed of
consequence in life, and fix our attention. It is not with entire
indifference we can survey either a rich man or a poor one, but must
feel some faint touches at least, of respect in the former case, and of
contempt in the latter. These two passions are contrary to each other;
but in order to make this contrariety be felt, the objects must be
someway related; otherwise the affections are totally separate and
distinct, and never encounter. The relation takes place wherever the
persons become contiguous; which is a general reason why we are uneasy
at seeing such disproportioned objects, as a rich man and a poor one, a
nobleman and a porter, in that situation.

This uneasiness, which is common to every spectator, must be more
sensible to the superior; and that because the near approach of the
inferior is regarded as a piece of ill-breeding, and shews that