It is quite otherwise with regard to the more extraordinary and important objects of self-interest. A person appears mean-spirited, who does not pursue these with some degree of earnestness for their own sake. We should despise a prince who was not anxious about conquering or defending a province. We should have little respect for a private gentleman who did not exert himself to gain an estate, or even a considerable office, when he could acquire them without either meanness or injustice. A member of parliament who shews no keenness about his own election, is abandoned by his friends, as altogether unworthy of their attachment. Even a tradesman is thought a poor-spirited fellow among his neighbours, who does not bestir himself to get what they call an extraordinary job, or some uncommon advantage. This spirit and keenness constitutes the difference between the man of enterprise and the man of dull regularity. Those great objects of self-interest, of which the loss or acquisition quite changes the rank of the person, are the objects of the passion properly called ambition; a passion, which when it keeps within the bounds of prudence and justice, is always admired in the world, and has even sometimes a certain irregular greatness, which dazzles the imagination, when it passes the limits of both these virtues, and is not only unjust but extravagant. Hence the general admiration for heroes and conquerors, and even for statesmen, whose projects have been very daring and extensive though altogether devoid of justice, such as those of the Cardinals of Richlieu and of Retz. The objects of avarice and ambition differ only in their greatness. A miser is as furious about a halfpenny, as a man of ambition about the conquest of a kingdom. II. Secondly, I say, it will depend partly upon the precision and upon the exactness, or the looseness and the inaccuracy of the general rules themselves, how far our conduct ought to proceed entirely from a regard to them.