At the time, therefore, that I am tired with amusement and company, and have indulged a _reverie_ in my chamber, or in a solitary walk by a river side, I feel my mind all collected within itself, and am naturally _inclined_ to carry my view into all those subjects, about which I have met with so many disputes in the course of my reading and conversation. I cannot forbear having a curiosity to be acquainted with the principles of moral good and evil, the nature and foundation of government, and the cause of those several passions and inclinations which actuate and govern me. I am uneasy to think I approve of one object, and disapprove of another; call one thing beautiful, and another deformed; decide concerning truth and falsehood, reason and folly, without knowing upon what principles I proceed. I am concerned for the condition of the learned world, which lies under such a deplorable ignorance in all these particulars. I feel an ambition to arise in me of contributing to the instruction of mankind, and of acquiring a name by my inventions and discoveries. These sentiments spring up naturally in my present disposition; and should I endeavour to banish them, by attaching myself to any other business or diversion, I _feel_ I should be a loser in point of pleasure; and this is the origin of my philosophy.[104:1] The acuteness which the solitary metaphysician brought to his aid when he chose to contemplate mankind, is not the least interesting feature in his book. That he could have seen much of men, since his life had been but brief and his converse with books great, is not probable; yet Chesterfield and Rochefoucauld did not observe men more clearly and truly, though they may have done so more extensively. The following sketch of the mental features of a vain man, would not have been unworthy of Theophrastus.