Every human creature resembles ourselves, and by that means has an advantage above any other object, in operating on the imagination.
Besides, if we consider the nature of that faculty, and the great influence which all relations have upon it, we shall easily be persuaded, that however the ideas of the pleasant wines, music, or gardens, which the rich man enjoys, may become lively and agreeable, the fancy will not confine itself to them, but will carry its view to the related objects; and in particular, to the person, who possesses them.
And this is the more natural, that the pleasant idea or image produces here a passion towards the person, by means of his relation to the object; so that it is unavoidable but he must enter into the original conception, since he makes the object of the derivative passion: But if he enters into the original conception, and is considered as enjoying these agreeable objects, it is sympathy, which is properly the cause of the affection; and the third principle is more powerful and universal than the first.
Add to this, that riches and power alone, even though unemployed, naturally cause esteem and respect: And consequently these passions arise not from the idea of any beautiful or agreeable objects.

It is true; money implies a kind of representation of such objects, by the power it affords of obtaining them; and for that reason may still be esteemed proper to convey those agreeable images, which may give rise to the passion.

But as this prospect is very distant, it is more natural for us to take a contiguous object, viz, the satisfaction, which this power affords the person, who is possest of it.

And of this we shall be farther satisfyed, if we consider, that riches represent the goods of life, only by means of the will; which employs them; and therefore imply in their very nature an idea of the person, and cannot be considered without a kind of sympathy with his sensations and enjoyments.
This we may confirm by a reflection, which to some will, perhaps, appear too subtile and refined.

I have already observed, that power, as distinguished from its exercise, has either no meaning at all, or is nothing but a possibility or probability of existence; by which any object approaches to reality, and has a sensible influence on the mind.
I have also observed, that this approach, by an illusion of the fancy, appears much greater, when we ourselves are possest of the power, than when it is enjoyed by another; and that in the former case the objects seem to touch upon the very verge of reality, and convey almost an equal satisfaction, as if actually in our possession.