This argument I esteem just and decisive; but in order to give greater authority to the present reasoning, let us suppose it false for a moment, and see what will follow. 'Tis certain, then, that if the power of producing pleasure and pain forms not the essence of beauty and deformity, the sensations are at least inseparable from the qualities, and 'tis even difficult to consider them apart. Now, there is nothing common to natural and moral beauty (both of which are the causes of pride), but this power of producing pleasure; and as a common effect always supposes a common cause, 'tis plain that pleasure must in both cases be the real and influencing cause of the passion. Again, there is nothing originally different betwixt the beauty of our bodies and the beauty of external and foreign objects, but that the one has a near relation to ourselves, which is waiting in the other. This original difference, therefore, must be the cause of all their other differences, and, among the rest, of their different influence upon the passion of pride, which is excited by the beauty of our person, but is not affected in the least by that of foreign and external objects. Placing then these two conclusions together, we find they compose the preceding system betwixt them, viz. that pleasure, as a related or resembling impression, when placed on a related object, by a natural transition produces pride, and its contrary, humility. This system, then, seems already sufficiently confirmed by experience, though we have not yet exhausted all our arguments. 'Tis not the beauty of the body alone that produces pride, but also its strength and force. Strength is a kind of power, and therefore the desire to excel in strength is to be considered as an inferior species of _ambition_. For this reason the present phenomenon will be sufficiently accounted for in explaining that passion. Concerning all other bodily accomplishments, we may observe, in general, that whatever in ourselves is either useful, beautiful or surprising, is an object of pride, and its contrary of humility. Now, 'tis obvious that every thing useful, beautiful or surprising, agrees in producing a separate pleasure, and agrees in nothing else. The pleasure, therefore, with relation to self, must be the cause of the passion.