A Treatise of Human Nature

an emotion or original impression produced by some other principle. The question is, whether the emotion first produced be the passion itself, or some other impression related to it. This question we cannot be long in deciding. For besides all the other arguments, with which this subject abounds, it must evidently appear, that the relation of ideas, which experience shows to be so requisite a circumstance to the production of the passion, would be entirely superfluous, were it not to second a relation of affections, and facilitate the transition from one impression to another. If nature produced immediately the passion of pride or humility, it would be completed in itself, and would require no farther addition or increase from any other affection. But supposing the first emotion to be only related to pride or humility, it is easily conceived to what purpose the relation of objects may serve, and how the two different associations, of impressions and ideas, by uniting their forces, may assist each other’s operation. This is not only easily conceived, but I will venture to affirm it is the only manner, in which we can conceive this subject. An easy transition of ideas, which, of itself, causes no emotion, can never be necessary, or even useful to the passions, but by forwarding the transition betwixt some related impressions. Not to mention, that the same object causes a greater or smaller degree of pride, not only in proportion to the increase or decrease of its qualities, but also to the distance or nearness of the relation; which is a clear argument for the transition of affections along the relation of ideas; since every change in the relation produces a proportionate change in the passion. Thus one part of the preceding system, concerning the relations of ideas is a sufficient proof of the other, concerning that of impressions; and is itself so evidently founded on experience, that it would be lost time to endeavour farther to prove it.

This will appear still more evidently in particular instances. Men are vain of the beauty of their country, of their county, of their parish. Here the idea of beauty plainly produces a pleasure. This pleasure is related to pride. The object or cause of this pleasure is, by the supposition, related to self, or the object of pride. By this double relation of impressions and ideas, a transition is made from the one impression to the other.

Men are also vain of the temperature of the climate, in which they were born; of the fertility of their native soil; of the goodness of the wines, fruits or victuals, produced by it; of the softness or force of their language; with other particulars of that kind. These objects have plainly a reference to the pleasures of the senses, and are originally considered as agreeable to the feeling, taste or hearing. How is it possible they could ever become objects of pride, except by means of that transition above-explained?

There are some, that discover a vanity of an opposite kind, and affect to depreciate their own country, in comparison of those, to which they have travelled. These persons find, when they are at home, and surrounded with their countrymen, that the strong relation betwixt them and their own nation is shared with so many, that it is in a manner lost to them; whereas their distant relation to a foreign country, which is formed by their having seen it and lived in it, is augmented by their considering how few there are who have done the same. For this reason they always admire the beauty, utility and rarity of what is abroad, above what is at home.

Since we can be vain of a country, climate or any inanimate object, which bears a relation to us, it is no wonder we are vain of the qualities of those, who are connected with us by blood or friendship. Accordingly we find, that the very same qualities, which in ourselves produce pride, produce also in a lesser degree the same affection, when discovered in persons related to us. The beauty, address, merit, credit and honours of their kindred are carefully displayed by the proud, as some of their most considerable sources of their vanity.

As we are proud of riches in ourselves, so to satisfy our vanity we desire that everyone, who has any connection with us, should likewise be possessed of them, and are ashamed of anyone, that is mean or poor, among our friends and relations. For this reason we remove the poor as far from us as possible; and as we cannot prevent poverty in some distant collaterals, and our forefathers are taken to be our nearest relations; upon this account everyone affects to be of a good family, and to be descended from a long succession of rich and honourable ancestors.

I have frequently observed, that those, who boast of the antiquity of their families, are glad when they can join this circumstance, that their ancestors for many generations have been uninterrupted proprietors of the same portion of land, and that their family has never changed its possessions, or been transplanted into any other county or province. I have also observed, that it is an additional subject of vanity, when they can boast, that these possessions have been transmitted through a descent composed entirely of males, and that the honour, and fortune have never past through any female. Let us endeavour to explain these phenomena by the foregoing system.

It is evident, that when anyone boasts of the antiquity of his family, the subjects of his vanity are not merely the extent of time and number of ancestors, but also their riches and credit, which are supposed to reflect a lustre on himself on account of his relation to them. He first considers these objects; is affected by them in an agreeable manner; and then returning back to himself, through the relation of parent and child, is elevated with the passion of pride, by means of the double