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may now be proper to illustrate this general system of morals, by applying it to particular instances of virtue and vice, and shewing how their merit or demerit arises from the four sources here explain'd. We shall begin with examining the passions of pride and humility, and shall consider the vice or virtue that lies in their excesses or just proportion. An excessive pride or over-weaning conceit of ourselves is always esteem'd vicious, and is universally hated; as modesty, or a just sense of our weakness, is esteem'd virtuous, and procures the good-will of every-one. Of the four sources of moral distinctions, this is to be ascrib'd to the third; viz. the immediate agreeableness and disagreeableness of a quality to others, without any reflections on the tendency of that quality.

In order to prove this, we must have recourse to two principles, which are very conspicuous in human nature. The first of these is the sympathy, and communication of sentiments and passions above-mention'd. So close and intimate is the correspondence of human souls, that no sooner any person approaches me, than he diffuses on me all his opinions, and draws along my judgment in a greater or lesser degree. And tho', on many occasions, my sympathy with him goes not so far as entirely to change my sentiments, and way of thinking; yet it seldom is so weak as not to disturb the easy course of my thought, and give an authority to that opinion, which is recommended to me by his assent and approbation. Nor is it any way material upon what subject he and I employ our thoughts. Whether we judge of an indifferent person, or of my own character, my sympathy gives equal force to his decision: And even his sentiments of his own merit make me consider him in the same light, in which he regards himself.