their praises of it. The infinite confusions and disorder, which it has caus'd in the world, diminish much of its merit in their eyes. When they wou'd oppose the popular notions on this head, they always paint out the evils, which this suppos'd virtue has produc'd in human society; the subversion of empires, the devastation of provinces, the sack of cities. As long as these are present to us, we are more inclin'd to hate than admire the ambition of heroes. But when we fix our view on the person himself, who is the author of all this mischief, there is something so dazling in his character, the mere contemplation of it so elevates the mind, that we cannot refuse it our admiration. The pain, which we receive from its tendency to the prejudice of society, is over-power'd by a stronger and more immediate sympathy.
Thus our explication of the merit or demerit, which attends the degrees of pride or self-esteem, may serve as a strong argument for the preceding hypothesis, by shewing the effects of those principles above explain'd in all the variations of our judgments concerning that passion. Nor will this reasoning be advantageous to us only by shewing, that the distinction of vice and virtue arises from the four principles of the advantage and of the pleasure of the person himself, and of others: But may also afford us a strong proof of some underparts of that hypothesis.
No one, who duly considers of this matter, will make any scruple of allowing, that any piece of ill-breeding, or any expression of pride and haughtiness, is displeasing to us, merely because it shocks our own pride, and leads us by sympathy into a comparison, which causes the disagreeable passion of humility. Now as an insolence of this kind is blam'd even in a person who has always been civil to ourselves in particular; nay, in one, whose name is only known to us in history; it follows, that our disapprobation proceeds from a sympathy with others, and from the reflection, that such a character is highly displeasing and odious to every
