T 2.1.8.3

This argument I esteem just and decisive; but in order to give greater authority to the present reasoning, let us suppose it false for a moment, and see what will follow. 'Tis certain, then, that if the power of producing pleasure and pain forms not the essence of beauty and deformity, the sensations are at least inseparable from the qualities, and 'tis even difficult to consider them apart. Now there is nothing common to natural and moral beauty, (both of which are the causes of pride) but this power of producing pleasure; and as a common effect supposes always a common cause, 'tis plain the pleasure must in both cases be the real and influencing cause of the passion. Again; there is nothing originally different betwixt the beauty of our bodies and the beauty of external and foreign objects, but that the one has a near relation to ourselves, which is wanting in the other. This original difference, therefore, must be the cause of all their other differences, and among the rest, of their different influence upon the passion of pride, which is excited by the beauty of our person, but is not affected in the least by that of foreign and external objects. Placing, then, these two conclusions together, we find they compose the preceding system betwixt them, viz. that pleasure, as a related or resembling impression, when plac'd on a related object, by a natural transition, produces pride; and its contrary, humility. This system, then, seems already sufficiently confirm'd by experience; tho' we have not yet exhausted all our arguments.