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 upon it in books, especially in such as are too much in the hands of young persons, and the highest compliments paid to it in discourse; and is often the occasion of success in life; all which holds more particularly in respect of women, than of men. No wonder therefore, that both sexes, but especially women, should desire both to be and be thought beautiful, and be pleased with all the associated circumstances of these things; and that the fear of being or being thought deformed, should be a thing to which the imagination has the greatest reluctance. And the reputation of beauty, with the scandal of deformity, influences so much the more, as beauty and deformity are not attended with their respective pleasing or displeasing associates, except when they are made apparent to, and taken notice of by, the world. So that here the original desire is rather to be thought beautiful than to be so; and this last is chiefly a consequential one arising in our minds from the close connexion of being with being thought.

In strength it is otherwise. This is the source of many conveniences, and imbecility, its opposite, of many inconveniences, whether they be taken notice of or no; as well as of some which depend on their being thus taken notice of. It is reasonable therefore here to suppose, that our first and greatest desire should be after the thing itself, and so it is in fact. However, since several advantages arise from shewing our strength; since also the ostentation of happiness of any kind belonging to ourselves, or the notice which others take of it, bring in the pleasing idea with great vigour; it is evident that there must be eager desires of being thought strong, agile, &c. as well as of being so. And, by parity of reason, men will be much ashamed of being thought weak and feeble, as well as afraid of being so. And as women glory chiefly in beauty, so men do in strength; this being chiefly a source of advantages and pleasures to men, as that is to women. Nay, one may even observe, that any great degree of beauty in men, or strength in women, by being opposite to that perfection which is peculiar to each sex, is thought rather undesirable than desirable.

Health and sickness have many connexions with beauty and strength, deformity and imbecility, respectively; and therefore may easily be conceived to become respectively the sources of the pleasures of honour or of the pains of shame, agreeable to the fact. But, in diseases, so many greater pains and evils, fears, anxieties, &c. with some pleasures, such as those of friendship, occur likewise, that there is, in most cases, little room for shame to exert itself: however, if the disease be the consequence either of a virtuous, or a vicious, course of action, the honour or shame, belonging to virtue or vice respectively, will be transferred upon it.

There is a high degree of shame, which attends the natural evacuations, particularly those of the fæces and urine, which is in part deduced from the offensiveness of the excrements of the