latter virtuous. The most rigid morality allows us to receive a pleasure from reflecting on a generous action; and 'tis by none esteem`d a virtue to feel any fruitless remorses upon the thoughts of past villiany and baseness. Let us, therefore, examine these impressions, consider'd in themselves; and enquire into their causes, whether plac'd on the mind or body, without troubling ourselves at present with that merit or blame, which may attend them.
SECTION VIII.
Of beauty and deformity.
Whether we consider the body as a part of ourselves, or assent to those philosophers, who regard it as something external, it must still be allow'd to be near enough connected with us to form one of these double relations, which I have asserted to be necessary to the causes of pride and humility. Wherever, therefore, we can find the other relation of impressions to join to this of ideas, we may expect with assurance either of these passions, according as the impression is pleasant or uneasy. But beauty of all kinds gives us a peculiar delight and satisfaction; as deformity produces pain, upon whatever subject it may be plac'd, and whether survey'd in an animate or inanimate object. If the beauty or deformity, therefore, be plac'd upon our own bodies, this pleasure or uneasiness must be converted into pride or humility, as having in this case all the circumstances requisite to produce a perfect transition of impressions and ideas. These opposite sensations are related to the opposite passions. The beauty or deformity is closely related to self, the object of both these passions. No wonder, then our own beauty becomes an object of pride, and deformity of humility.
But this effect of personal and bodily qualities is not only a proof of the present system, by showing that the passions
