| 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. |
| We sink very much in our own eyes, when in the presence of a great man, or one of a superior genius; and this humility makes a considerable ingredient in that respect, which we pay our superiors, according to our foregoing reasonings on that passion [Book II. Part II. SECT. X.]. |
| Sometimes even envy and hatred arise from the comparison; but in the greatest part of men, it rests at respect and esteem. |
| As sympathy has such a powerful influence on the human mind, it causes pride to have, in some measure, the same effect as merit; and by making us enter into those elevated sentiments, which the proud man entertains of himself, presents that comparison, which is so mortifying and disagreeable. |
| Our judgment does not entirely accompany him in the flattering conceit, in which he pleases himself; but still is so shaken as to receive the idea it presents, and to give it an influence above the loose conceptions of the imagination. |
| A man, who, in an idle humour, would form a notion of a person of a merit very much superior to his own, would not be mortified by that fiction: But when a man, whom we are really persuaded to be of inferior merit, is presented to us; if we observe in him any extraordinary degree of pride and self-conceit; the firm persuasion he has of his own merit, takes hold of the imagination, and diminishes us in our own eyes, in the same manner, as if he were really possessed of all the good qualities which he so liberally attributes to himself. |
| Our idea is here precisely in that medium, which is requisite to make it operate on us by comparison. |
| Were it accompanied with belief, and did the person appear to have the same merit, which he assumes to himself, it would have a contrary effect, and would operate on us by sympathy. |
| The influence of that principle would then be superior to that of comparison, contrary to what happens where the person's merit seems below his pretensions. |
| The necessary consequence of these principles is, that pride, or an over-weaning conceit of ourselves, must be vicious; since it causes uneasiness in all men, and presents them every moment with a disagreeable comparison. |
| It is a trite observation in philosophy, and even in common life and conversation, that it is our own pride, which makes us so much displeased with the pride of other people; and that vanity becomes insupportable to us merely because we are vain. |
| The gay naturally associate themselves with the gay, and the amorous with the amorous: But the proud never can endure the proud, and rather seek the company of those who are of an opposite disposition. |
| As we are, all of us, proud in some degree, pride is universally blamed and condemned by all mankind; as having a natural tendency to cause uneasiness in others by means of comparison. |