V. I may add as a fifth limitation, or rather enlargement of this system, that general rules have a great influence upon pride and humility, as well as on all the other passions.  Hence we form a notion of different ranks of men, suitable to the power of riches they are possest of; and this notion we change not upon account of any peculiarities of the health or temper of the persons, which may deprive them of all enjoyment in their possessions.  This may be accounted for from the same principles, that explained the influence of general rules on the understanding.  Custom readily carries us beyond the just bounds in our passions, as well as in our reasonings.

It may not be amiss to observe on this occasion, that the influence of general rules and maxims on the passions very much contributes to facilitate the effects of all the principles, which we shall explain in the progress of this treatise.  For it is evident, that if a person full-grown, and of the same nature with ourselves, were on a sudden-transported into our world, he would be very much embarrased with every object, and would. not readily find what degree of love or hatred, pride or humility, or any other passion he ought to attribute to it.  The passions are often varyed by very inconsiderable principles; and these do not always play with a perfect regularity, especially on the first trial.  But as custom and practice have brought to light all these principles, and have settled the just value of every thing; this must certainly contribute to the easy production of the passions, and guide us, by means of general established maxims, in the proportions we ought to observe in preferring one object to another.  This remark may, perhaps, serve to obviate difficulties, that mayarise concerning some causes, which I shall hereafter ascribe to particular passions, and which may be esteemed too refined to operate so universally and certainly, as they are found to do.

I shall close this subject with a reflection derived from these five limitations.  This reflection is, that the persons, who are proudest, and who in the eye of the world have most reason for their pride, are not always the happiest; nor the most humble always the most miserable, as may at first sight be imagined from this system.  An evil may be real. though its cause has no relation to us:  It may be real, without being peculiar:  It may be real, without shewing itself to others:  It may be real, without being constant:  And it may he real, without falling under the general rules.  Such evils as these will not fail to render us miserable, though they have little tendency to diminish pride:  And perhaps the most real and the most solid evils of life will be found of this nature.

SECT.  VII OF VICE AND VIRTUE

Taking these limitations along with us, let us proceed to examine the causes of pride and humility; and see, whether in every case we can discover the double relations, by which they operate on the passions.  If we find that all these causes are related to self, and produce a pleasure or uneasiness separate from the passion, there will remain no farther scruple with regard to the present system.  We shall principally endeavour to prove the latter point; the former being in a manner self-evident.