But though the causes of pride and humility be plainly _natural_, we shall find, upon examination, that they are not _original_, and that 'tis utterly impossible they should each of them be adapted to these passions by a particular provision and primary constitution of nature. Beside their prodigious number, many of them are the effects of art, and arise partly from the industry, partly from the caprice, and partly from the good fortune of men. Industry produces houses, furniture, clothes. Caprice determines their particular kinds and qualities. And good fortune frequently contributes to all this, by discovering the effects that result from the different mixtures and combinations of bodies. 'Tis absurd therefore to imagine, that each of these was foreseen and provided for by nature, and that every new production of art, which causes pride or humility, instead of adapting itself to the passion by partaking of some general quality that naturally operates on the mind, is itself the object of an original principle, which till then lay concealed in the soul, and is only by accident at last brought to light. Thus the first mechanic that invented a fine scrutoire, produced pride in him who became possessed of it, by principles different from those which made him proud of handsome chairs and tables. As this appears evidently ridiculous, we must conclude, that each cause of pride and humility is not adapted to the passions by a distinct original quality, but that there are some one or more circumstances common to all of them, on which their efficacy depends. Besides, we find in the course of nature, that though the effects be many, the principles from which they arise are commonly but few and simple, and that 'tis the sign of an unskilful naturalist to have recourse to a different quality, in order to explain every different operation. How much more must this be true with regard to the human mind, which, being so confined a subject, may justly be thought incapable of containing such a monstrous heap of principles, as would be necessary to excite the passions of pride and humility, were each distinct cause adapted to the passion by a distinct set of principles! Here, therefore, moral philosophy is in the same condition as natural, with regard to astronomy before the time of Copernicus. The ancients, though sensible of that maxim, _that Nature does nothing in vain_, contrived such intricate systems of the heavens, as seemed inconsistent with true philosophy, and gave place at last to something more simple and natural. To invent without scruple a new principle to every new phenomenon, instead of adapting it to the old; to overload our hypothesis with a variety of this kind, are certain proofs that none of these principles is the just one, and that we only desire, by a number of falsehoods, to cover our ignorance of the truth. SECTION IV. OF THE RELATIONS OF IMPRESSIONS AND IDEAS.