Page:Treatise of Human Nature (1888).djvu/381

This page has been proofread, but needs to be validated.
359
A TREATISE OF HUMAN NATURE.

influence, which are favour'd by most circumstances, and have a natural tendency to become strong and lively; such our ideas of the passions and sensations of any human creature. Every human creature resembles ourselves, and by that means has an advantage above any other object, in operating on the imagination.

Besides, if we consider the nature of that faculty, and the great influence which all relations have upon it, we shall easily be persuaded, that however the ideas of the pleasant wines, music, or gardens, which the rich man enjoys, may become lively and agreeable, the fancy will not confine itself to them, but will carry its view to the related objects; and in particular, to the person, who possesses them. And this is the more natural, that the pleasant idea or image produces here a passion towards the person, by means of his relation to the object; so that 'tis unavoidable but he must enter into the original conception, since he makes the object of the derivative passion. But if he enters into the original conception, and is consider'd as enjoying these agreeable objects, ’tis sympathy which is properly the cause of the affection; and the third principle is more powerful and universal than the first.

Add to this, that riches and power alone, even tho' unemploy'd, naturally cause esteem and respect: And consequently these passions arise not from the idea of any beautiful or agreeable objects. 'Tis true; money implies a kind of representation of such objects, by the power it affords of obtaining them; and for that reason may still be esteem'd proper to convey those agreeable images, which may give rise to the passion. But as this prospect is very distant, 'tis more natural for us to take a contiguous object, viz. the satisfaction, which this power affords the person, who is possest of it. And of this we shall be farther satisfy'd, if we consider, that riches represent the goods of life, only by means of the will; which employs them; and therefore imply in their very nature an idea of the person, and cannot be