Nor ought it to be overlooked, that the reasonings employed upon the fine arts are of the same kind with those which regulate our conduct. Mathematical and metaphysical reasonings have no tendency to improve social intercourse: nor are they applicable to the common affairs of life. But a just taste in the fine arts, derived from rational principles, is a fine preparation for acting in the social state with dignity and propriety. The science of criticism tends to improve the heart not less than the understanding. I observe, in the first place, that it hath a fine effect in moderating the selfish affections. A just taste in the fine arts, by sweetening and harmonizing the temper, is a strong antidote to the turbulence of passion and violence of pursuit. Elegance of taste procures to a man so much enjoyment at home, or easily within reach, that in order to be occupied, he is, in youth, under no temptation to precipitate into hunting, gaming, drinking; nor, in middle age, to deliver himself over to ambition; nor, in old age, to avarice. Pride, a disgustful selfish passion, exerts itself without control, when accompanied with a bad taste. A man of this stamp, upon whom the most striking beauty makes but a faint impression, feels no joy but in gratifying his ruling passion by the discovery of errors and blemishes. Pride, on the other hand, finds in the constitution no enemy more formidable than a delicate and discerning taste. The man upon whom nature and culture have bestowed this blessing, feels great delight in the virtuous dispositions and actions of others. He loves to cherish them, and to publish them to the world. Faults and failings, it is true, are to him not less obvious: but these he avoids, or removes out of sight, because they give him pain. In a word, there may be other passions, which, for a season, disturb the peace of society more than pride: but no other passion is so unwearied an antagonist to the sweets of social intercourse. Pride, tending assiduously to its gratification, puts a man perpetually in opposition to others; and disposes him more to relish bad than good qualities, even in a bosom friend. How different that disposition of mind, where every virtue in a companion or neighbour, is, by refinement of taste, set in its strongest light; and defects or blemishes, natural to all, are suppressed, or kept out of view? In the next place, delicacy of taste tends not less to invigorate the social affections, than to moderate those that are selfish. To be convinced of this tendency, we need only reflect, that delicacy of taste necessarily heightens our sensibility of pain and pleasure, and of course our sympathy, which is the capital branch of every social passion. Sympathy in particular invites a communication of joys and sorrows, hopes and fears. Such exercise, soothing and satisfactory in itself, is productive necessarily of mutual good-will and affection.