But we may farther observe, that this satisfaction encreases, when any good approaches in such a manner that it is in one's own power to take or leave it, and there neither is any physical impediment, nor any very strong motive to hinder our enjoyment. As all men desire pleasure, nothing can be more probable, than its existence when there is no external obstacle to the producing it, and men perceive no danger in following their inclinations. In that case their imagination easily anticipates the satisfaction, and conveys the same joy, as if they were persuaded of its real and actual existence.

But this accounts not sufficiently for the satisfaction, which attends riches. A miser receives delight from his money; that is, from the power it affords him of procuring all the pleasures and conveniences of life, though he knows he has enjoyed his riches for forty years without ever employing them; and consequently cannot conclude by any species of reasoning, that the real existence of these pleasures is nearer, than if he were entirely deprived of all his possessions. But though he cannot form any such conclusion in a way of reasoning concerning the nearer approach of the pleasure, it is certain he imagines it to approach nearer, whenever all external obstacles are removed, along with the more powerful motives of interest and danger, which oppose it. For farther satisfaction on this head I must refer to my account of the will, where I shall[5] explain that false sensation of liberty, which makes us imagine we can perform any thing, that is not very dangerous or destructive. Whenever any other person is under no strong obligations of interest to forbear any pleasure, we judge from experience, that the pleasure will exist, and that he will probably obtain it.

But when ourselves are in that situation, we judge from an illusion of the fancy, that the pleasure is still closer and more immediate. The will seems to move easily every way, and casts a shadow or image of itself, even to that side, on which it did not settle. By means of this image the enjoyment seems to approach nearer to us, and gives us the same lively satisfaction, as if it were perfectly certain and unavoidable.

[5] Part III. Sect. 2.

It will now be easy to draw this whole reasoning to a point, and to prove, that when riches produce any pride or vanity in their possessors, as they never fail to do, it is only by means of a double relation of impressions and ideas. The very essence of riches consists in the power of procuring the pleasures and conveniences of life. The very essence of this consists in the probability of its exercise, and in its causing us to anticipate, by a true or false reasoning, the real existence of the pleasure. This anticipation of pleasure is, in itself, a very considerable pleasure; and as its cause is some possession or property, which we enjoy, and which is thereby related to us, we here dearly see all the parts of the foregoing system most exactly and distinctly drawn out before us. For the same reason, that riches cause pleasure and pride, and poverty excites uneasiness and humility, power must produce the former emotions, and slavery the latter.

Power or an authority over others makes us capable of satisfying all our desires; as slavery, by subjecting us to the will of others, exposes us to a thousand wants, and mortifications.

It is here worth observing, that the vanity of power, or shame of slavery, are much augmented by the consideration of the persons, over whom we exercise our authority, or who exercise it over us. For supposing it possible to frame statues of such an admirable mechanism, that they could move and act in obedience to the will; it is evident the possession of them would give pleasure and pride, but not to such a degree, as the same authority, when exerted over sensible and rational creatures, whose condition, being compared to our own, makes it seem more agreeable and honourable. Comparison is in every case a sure method of augmenting our esteem of any thing. A rich man feels the felicity of his condition better by opposing it to that of a beggar. But there is a peculiar advantage in power, by the contrast, which is, in a manner, presented to us, betwixt ourselves and the person we command.

The comparison is obvious and natural: The imagination finds it in the very subject: The passage of the thought to its conception is smooth and easy. And that this circumstance has a considerable effect in augmenting its influence, will appear afterwards in examining the nature of malice and envy.

But beside these original causes of pride and humility, there is a secondary one in the opinions of others, which has an equal influence on the affections. Our reputation, our character, our name are considerations of vast weight and importance; and even the other causes of pride; virtue, beauty and riches; have little influence, when not seconded by the opinions and sentiments of others. In order to account for this phænomenon it will be necessary to take some compass, and first explain the nature of sympathy.

No quality of human nature is more remarkable, both in itself and in its consequences, than that propensity we have to sympathize with others, and to receive by communication their inclinations and sentiments, however different from, or even contrary to our own. This is not only conspicuous in children, who implicitly embrace every opinion proposed to them; but also in men of the greatest judgment and understanding, who find it very difficult to follow their own reason or inclination, in opposition to that of their friends and daily companions. To this principle we ought to ascribe the great uniformity we may observe in the humours and turn of thinking of those of the same nation; and it is much more probable, that this resemblance arises from sympathy, than from any influence of the soil and climate, which, though they continue invariably the same, are not able to preserve the character of a nation the same for a century together. A good-natured man finds himself in an instant of the same humour with his company; and even the proudest and most surly take a tincture from their countrymen and acquaintance. A chearful countenance infuses a sensible complacency and serenity into my mind; as an angry or sorrowful one throws a sudden dump upon me.

Hatred, resentment, esteem, love, courage, mirth and melancholy; all these passions I feel more from communication than from my own natural temper and disposition. So remarkable a phænomenon merits our attention, and must be traced up to its first principles.

When any affection is infused by sympathy, it is at first known only by its effects, and by those external signs in the countenance and conversation, which convey an idea of it. This idea is presently converted into an impression, and acquires such a degree of force and vivacity, as to become the very passion itself, and produce an equal emotion, as any original affection. However instantaneous this change of the idea into an impression may be, it proceeds from certain views and reflections, which will not escape the strict scrutiny of a philosopher, though they may the person himself, who makes them.

It is evident, that the idea, or rather impression of ourselves is always intimately present with us, and that our consciousness gives us so lively a conception of our own person, that it is not possible to imagine, that any thing can in this particular go beyond it. Whatever object, therefore, is related to ourselves must be conceived with a little vivacity of conception, according to the foregoing principles; and though this relation should not be so strong as that of causation, it must still have a considerable influence. Resemblance and contiguity are relations not to be neglected; especially when by an inference from cause and effect, and by the observation of external signs, we are informed of the real existence of the object, which is resembling or contiguous.

Now it is obvious, that nature has preserved a great resemblance among all human creatures, and that we never remark any passion or principle in others, of which, in some degree or other, we may not find a parallel in ourselves. The case is the same with the fabric of the mind, as with that of the body. However the parts may differ in shape or size, their structure and composition are in general the same. There is a very remarkable resemblance, which preserves itself amidst all their variety; and this resemblance must very much contribute to make us enter into the sentiments of others; and embrace them with facility and pleasure. Accordingly we find, that where, beside the general resemblance of our natures, there is any peculiar similarity in our manners, or character, or country, or language, it facilitates the sympathy.

The stronger the relation is betwixt ourselves and any object, the more easily does the imagination make the transition, and convey to the related idea the vivacity of conception, with which we always form the idea of our own person.

Nor is resemblance the only relation, which has this effect, but receives new force from other relations, that may accompany it. The sentiments of others have little influence, when far removed from us, and require the relation of contiguity, to make them communicate themselves entirely. The relations of blood, being a species of causation, may sometimes contribute to the same effect; as also acquaintance, which operates in the same manner with education and custom; as we shall see more fully[6] afterwards. All these relations, when united together, convey the impression or consciousness of our own person to the idea of the sentiments or passions of others, and makes us conceive them in the strongest and most lively manner.

[6] Part II. Sect. 4.

It has been remarked in the beginning of this treatise, that all ideas are borrowed from impressions, and that these two kinds of perceptions differ only in the degrees of force and vivacity, with which they strike upon the soul. The component part of ideas and impressions are precisely alike. The manner and order of their appearance may be the same. The different degrees of their force and vivacity are, therefore, the only particulars, that distinguish them: And as this difference may be removed, in some measure, by a relation betwixt the impressions and ideas, it is no wonder an idea of a sentiment or passion, may by this means be inlivened as to become the very sentiment or passion. The lively idea of any object always approaches is impression; and it is certain we may feel sickness and pain from the mere force of imagination, and make a malady real by often thinking of it.

But this is most remarkable in the opinions and affections; and it is there principally that a lively idea is converted into an impression. Our affections depend more upon ourselves, and the internal operations of the mind, than any other impressions; for which reason they arise more naturally from the imagination, and from every lively idea we form of them. This is the nature and cause of sympathy; and it is after this manner we enter so deep into the opinions and affections of others, whenever we discover them.