| But not to go so far as prisoners of war and the dead to find instances of this disinterested esteem for riches, let us observe with a little attention those phaenomena that occur to us in common life and conversation. |
| A man, who is himself of a competent fortune, upon coming into a company of strangers, naturally treats them with different degrees of respect and deference, as he is informed of their different fortunes and conditions; though it is impossible he can ever propose, and perhaps would not accept of any advantage from them. |
| A traveller is always admitted into company, and meets with civility, in proportion as his train and equipage speak him a man of great or moderate fortune. |
| In short, the different ranks of men are, in a great measure, regulated by riches, and that with regard to superiors as well as inferiors, strangers as well as acquaintance. |
| There is, indeed, an answer to these arguments, drawn from the influence of general rules. |
| It may be pretended, that being accustomed to expect succour and protection from the rich and powerful, and to esteem them upon that account, we extend the same sentiments to those, who resemble them in their fortune, but from whom we can never hope for any advantage. |
| The general rule still prevails, and by giving a bent to the imagination draws along the passion, in the same manner as if its proper object were real and existent. |
| But that this principle does not here take place, will easily appear, if we consider, that in order to establish a general rule, and extend it beyond its proper bounds, there is required a certain uniformity in our experience, and a great superiority of those instances, which are conformable to the rule, above the contrary. |
| But here the case is quite otherwise. |
| Of a hundred men of credit and fortune I meet with, there is not, perhaps, one from whom I can expect advantage; so that it is impossible any custom can ever prevail in the present case. |
| Upon the whole, there remains nothing, which can give us an esteem for power and riches, and a contempt for meanness and poverty, except the principle of sympathy, by which we enter into the sentiments of the rich and poor, and partake of their pleasure and uneasiness. |
| Riches give satisfaction to their possessor; and this satisfaction is conveyed to the beholder by the imagination, which produces an idea resembling the original impression in force and vivacity. |
| This agreeable idea or impression is connected with love, which is an agreeable passion. |
| It proceeds from a thinking conscious being, which is the very object of love. |
| From this relation of impressions, and identity of ideas, the passion arises, according to my hypothesis. |
| The best method of reconciling us to this opinion is to take a general survey of the universe, and observe the force of sympathy through the whole animal creation, and the easy communication of sentiments from one thinking being to another. |
| In all creatures, that prey not upon others, and are not agitated with violent passions, there appears a remarkable desire of company, which associates them together, without any advantages they can ever propose to reap from their union. |
| This is still more conspicuous in man, as being the creature of the universe, who has the most ardent desire of society, and is fitted for it by the most advantages. |
| We can form no wish, which has not a reference to society. |
| A perfect solitude is, perhaps, the greatest punishment we can suffer. |
| Every pleasure languishes when enjoyed a-part from company, and every pain becomes more cruel and intolerable. |