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 it is 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 antients, 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 phaenomenon, instead of adapting it to the old; to overload our hypotheses 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.
SECT.

IV OF THE RELATIONS OF IMPRESSIONS AND IDEAS Thus we have established two truths without any obstacle or difficulty, that IT IS FROM NATURAL PRINCIPLES THIS VARIETY OF CAUSES EXCITES PRIDE AND HUMILITY, and that IT IS NOT BY A DIFFERENT PRINCIPLE EACH DIFFERENT CAUSE IS ADAPTED TO ITS PASSION.