| In like manner, therefore, as we establish the laws of nature, in order to secure property in society, and prevent the opposition of self-interest; we establish the rules of good-breeding, in order to prevent the opposition of men's pride, and render conversation agreeable and inoffensive. |
| Nothing is more disagreeable than a man's over-weaning conceit of himself: Every one almost has a strong propensity to this vice: No one can well distinguish in himself betwixt the vice and virtue, or be certain, that his esteem of his own merit is well-founded: For these reasons, all direct expressions of this passion are condemned; nor do we make any exception to this rule in favour of men of sense and merit. |
| They are not allowed to do themselves justice openly, in words, no more than other people; and even if they show a reserve and secret doubt in doing themselves justice in their own thoughts, they will be more applauded. |
| That impertinent, and almost universal propensity of men, to over-value themselves, has given us such a prejudice against self-applause, that we are apt to condemn it, by a general rule, wherever we meet with it; and it is with some difficulty we give a privilege to men of sense, even in their most secret thoughts. |
| At least, it must be owned, that some disguise in this particular is absolutely requisite; and that if we harbour pride in our breasts, we must carry a fair outside, and have the appearance of modesty and mutual deference in all our conduct and behaviour. |
| We must, on every occasion, be ready to prefer others to ourselves; to treat them with a kind of deference, even though they be our equals; to seem always the lowest and least in the company, where we are not very much distinguished above them: And if we observe these rules in our conduct, men will have more indulgence for our secret sentiments, when we discover them in an oblique manner. |
| I believe no one, who has any practice of the world, and can penetrate into the inward sentiments of men, will assert, that the humility, which good-breeding and decency require of us, goes beyond the outside, or that a thorough sincerity in this particular is esteemed a real part of our duty. |
| On the contrary, we may observe, that a genuine and hearty pride, or self-esteem, if well concealed and well founded, is essential to the character of a man of honour, and that there is no quality of the mind, which is more indispensibly requisite to procure the esteem and approbation of mankind. |
| There are certain deferences and mutual submissions, which custom requires of the different ranks of men towards each other; and whoever exceeds in this particular, if through interest, is accused of meanness; if through ignorance, of simplicity. |
| It is necessary, therefore, to know our rank and station in the world, whether it be fixed by our birth, fortune, employments, talents or reputation. |
| It is necessary to feel the sentiment and passion of pride in conformity to it, and to regulate our actions accordingly. |
| And should it be said, that prudence may suffice to regulate our actions in this particular, without any real pride, I would observe, that here the object of prudence is to conform our actions to the general usage and custom; and, that it is impossible those tacit airs of superiority should ever have been established and authorized by custom, unless men were generally proud, and unless that passion were generally approved, when well-grounded. |
| If we pass from common life and conversation to history, this reasoning acquires new force, when we observe, that all those great actions and sentiments, which have become the admiration of mankind, are founded on nothing but pride and self-esteem. |
| Go, says Alexander the Great to his soldiers, when they refused to follow him to the Indies, go tell your countrymen, that you left Alexander corn pleating the conquest of the world. |
| This passage was always particularly admired by the prince of Conde, as we learn from St Evremond. |
| ALEXANDER, said that prince, "abandoned by his soldiers, among barbarians, not yet fully subdued, felt in himself such a dignity of right and of empire, that he coued not believe it possible any one coued refuse to obey him. |
| Whether in Europe or in Asia, among Greeks or Persians, all was indifferent to him: Wherever he found men, he fancied he found subjects." |
| In general we may observe, that whatever we call heroic virtue, and admire under the character of greatness and elevation of mind, is either nothing but a steady and wellestablished pride and self-esteem, or partakes largely of that passion. |
| Courage, intrepidity, ambition, love of glory, magnanimity, and all the other shining virtues of that kind, have plainly a strong mixture of self-esteem in them, and derive a great part of their merit from that origin. |
| Accordingly we find, that many religious declaimers decry those virtues as purely pagan and natural, and represent to us the excellency of the Christian religion, which places humility in the rank of virtues, and corrects the judgment of the world, and even of philosophers, who so generally admire all the efforts of pride and ambition. |
| Whether this virtue of humility has been rightly understood, I shall not pretend to determine. |