in men of the same nation, 317; assists love and hatred, 349; a cause of love of relations, and acquaintance, because by it we are supplied with lively ideas, and every lively idea is agreeable, 353; with others, is agreeable only 'by giving an emotion to the spirits,' 354; the chief cause of our esteem for the rich, which is often disinterested, 358, 361, 616; observable through whole animal creation, 363, 398; especially in man, who can form no wish which has not a reference to society, 363; even in pride, ambition, avarice, curiosity, lust, the soul or animating principle is sympathy, 363; source of beauty, 364; hence we find beauty in everything useful, 576; a reason why utility is necessary to make truth pleasant, 450.
§ 3. A. The reason why other men's judgments influence us, 320; the source of the pleasure we receive from praise, 323; with the opinion of others makes us regard our own unjust acts as vicious, 499: with public interest, the source of the moral approbation which attends justice, 500; sense of beauty depends largely on our sympathy with pleasure of the possessor of the object or quality, 576; in the same way often produces our sentiments of morals; is the source of the esteem which we pay to all the artificial virtues,' 577; it also gives rise to many of the other virtues, viz. to all those which we approve because they tend to the good of mankind, 578; we have no extensive concern for society except by sympathy, 579; makes us approve of qualities beneficial to the possessors, even though they be strangers, 586 (cf. 591); explains fact that the same qualities always cause pride and love, 589; enables us to survey ourselves as we appear to others and even to disapprove of qualities advantageous to ourselves, 589; the source of the vice and virtue which we attribute to pride and humility, 592; 'so close and intimate is the correspondence of human souls, that no sooner any person approaches than he diffuses on me all his opinions and draws along my judgment in a greater or less degree,' hence I naturally consider a man in the same light as he considers himself, 592; causes pride to have in some degree the same effect as merit, 595; we have an immediate sympathy with characters similar to our own, 604; the chief source of moral distinctions, 618; and a very noble source, more so than any original instinct of the human mind, 619.
§ 3. B. Objections (1) that sympathy varies without a variation in our esteem: hence our esteem proceeds not from sympathy, 581; (2) even though a mental quality produces no good to any one yet we still esteem it virtuous: 'virtue in rags is virtue still,' but there can be no sympathy with a good of mankind which docs not exist, 584 (cf. 370, 371); this due to 'general rules': we make it a rule to sympathise 'only with those who have any commerce with the people we consider,' 583 (cf. 602); 'the contradiction between the extensive sympathy on which our sentiments of virtue depend, and that limited
