II. The second limitation is, that the agreeable or disagreeable object be not only closely related, but also peculiar to ourselves, or at least common to us with a few persons. 'Tis a quality observable in human nature, and which we shall endeavour to explain afterwards, that every thing, which is often presented, and to which we have been long accustomed, loses its value in our eyes, and is in a little time despised and neglected. We likewise judge of objects more from comparison than from their real and intrinsic merit; and where we cannot by some contrast enhance their value, we are apt to overlook even what is essentially good in them. These qualities of the mind have an effect upon joy as well as pride; and 'tis remarkable, that goods, which are common to all mankind, and have become familiar to us by custom, give us little satisfaction, though perhaps of a more excellent kind than those on which, for their singularity, we set a much higher value. But though this circumstance operates on both these passions, it has a much greater influence on vanity. We are rejoiced for many goods, which, on account of their frequency, give us no pride. Health, when it returns after a long absence, affords us a very sensible satisfaction; but is seldom regarded as a subject of vanity, because 'tis shared with such vast numbers. The reason why pride is so much more delicate in this particular than joy, I take to be as follows. In order to excite pride, there are always two objects we must contemplate, viz. the _cause_, or that object which produces pleasure; and self, which is the real object of the passion. But joy has only one object necessary to its production, viz. that which gives pleasure; and though it be requisite that this bear some relation to self, yet that is only requisite in order to render it agreeable; nor is self, properly speaking, the object of this passion. Since, therefore, pride has, in a manner, two objects to which it directs our view, it follows, that where neither of them have any singularity, the passion must be more weakened upon that account than a passion which has only one object. Upon comparing ourselves with others, as we are every moment apt to do, we find we are not in the least distinguished; and, upon comparing the object we possess, we discover still the same unlucky circumstance. By two comparisons so disadvantageous, the passion must be entirely destroyed. III. The third limitation is, that the pleasant or painful object be very discernible and obvious, and that not only to ourselves but to others also. This circumstance, like the two foregoing, has an effect upon joy as well as pride. We fancy ourselves more happy, as well as more virtuous or beautiful, when we appear so to others; but are still more ostentatious of our virtues than of our pleasures. This proceeds from causes which I shall endeavour to explain afterwards.