| There must also be some passion or sentiment on the other side; and this passion can proceed from nothing but sympathy. |
| The sentiments of others can never affect us, but by becoming, in some measure, our own; in which case they operate upon us, by opposing and encreasing our passions, in the very same manner, as if they had been originally derived from our own temper and disposition. |
| While they remain concealed in the minds of others, they can never have an influence upon us: And even when they are known, if they went no farther than the imagination, or conception; that faculty is so accustomed to objects of every different kind, that a mere idea, though contrary to our sentiments and inclinations, would never alone be able to affect us. |
| The second principle I shall take notice of is that of comparison, or the variation of our judgments concerning ob jects, according to the proportion they bear to those with which we compare them. |
| We judge more, of objects by comparison, than by their intrinsic worth and value; and regard every thing as mean, when set in opposition to what is superior of the same kind. |
| But no comparison is more obvious than that with ourselves; and hence it is that on all occasions it takes place, and mixes with most of our passions. |
| This kind of comparison is directly contrary to sympathy in its operation, as we have observed in treating of com passion and malice. |
| [Book II. Part II. SECT. VIII.] IN ALL KINDS OF COMPARISON AN OBJECT MAKES US ALWAYS RECEIVE FROM ANOTHER, TO WHICH IT IS COMPARED, A SENSATION CONTRARY TO WHAT ARISES FROM ITSELF IN ITS DIRECT AND IMMEDIATE SURVEY. |
| THE DIRECT SURVEY OF ANOTHER'S PLEASURE NATURALLY GIVES US PLEASURE; AND THEREFORE PRODUCES PAIN, WHEN COMPARed WITH OUR OWN. |
| HIS PAIN, CONSIDERED IN ITSELF, IS PAIN FUL; BUT AUGMENTS THE IDEA OF OUR OWN HAPPINESS, AND GIVES US PLEASURE. |
| Since then those principles of sympathy, and a comparison with ourselves, are directly contrary, it may be worth while to consider, what general rules can be formed, beside the particular temper of the person, for the prevalence of the one or the other. |
| Suppose I am now in safety at land, and would willingly reap some pleasure from this consideration: I must think on the miserable condition of those who are at sea in a storm, and must endeavour to render this idea as strong and lively as possible, in order to make me more sensible of my own happiness. |
| But whatever pains I may take, the comparison will never have an equal efficacy, as if I were really on the shore [Footnote 26], and saw a ship at a distance tossed by a tempest, and in danger every moment of perishing on a rock or sand-bank. |
| But suppose this idea to become still more lively. |
| Suppose the ship to be driven so near me, that I can perceive distinctly the horror, painted on the countenance of the seamen and passengers, hear their lamentable cries, see the dearest friends give their last adieu, or embrace with a resolution to perish in each others arms: No man has so savage a heart as to reap any pleasure from such a spectacle, or withstand the motions of the tenderest compassion and sympathy. |
| It is evident, therefore, there is a medium in this case; and that if the idea be too feint, it has no influence by comparison; and on the other hand, if it be too strong, it operates on us entirely by sympathy, which is the contrary to comparison. |
| Sympathy being the conversion of an idea into an impression, demands a greater force and vivacity in the idea than is requisite to comparison. |
| [Footnote 26 Suave mari magno turbantibus aequora ventis E terra magnum alterius spectare laborem; Non quia vexari quenquam eat jucunda voluptas, Sed quibus ipse malls caress qula cernere sauv' est. LUCRET. |
| (There is something pleasant in watching, from dry land, the great difficulties another man is undergoing out on the high sea, with the winds lashing the waters. |
| This is not because one derives delight from any man's distress, but because it is pleasurable to perceive from what troubles one is oneself free.)] |
| All this is easily applied to the present subject. |