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128
On the whole then vanity is more nearly allied to benevolence. Pride to
self-regard & malevolence.
The vain man feeling himself comparatively ill-assured of the esteem he
desires, is proportionably anxious to do his best to obtain it – he likes endeavors to display those
qualities which are likely to produce win – it & for seeking to gather the good-will of others he must
plant sow the seeds which produce it. And the object of the display he makes will usually
be in some degree at least effected. He will excite some admiration – admiration brings
surprise, – surprise awakens curiosity, – in whose gratification there is pleasure.
There are two causes however by which this effect is liable not
only to be counteracted & diminished, –but even to be reversed. First, when the superiority
displayed is such as to produce humiliation, – or a painful sense of inferiority in the breasts
of those before whom the display is made & secondly, this effect will be heightened if the
endowment displayed be one in which any particular competition exists between
the persons exhibiting it & him before whom it is exhibited.
When this is the case, both prudence & benevolence concur in recommending
that the exhibition should be abstained from; – prudence, because the passions of envy & jealousy
will awaken ill-will towards himself, – ill-will, tending to ill offices or to the abstinence from
friendly offices – and benevolence, because the exhibition will produce pain the breast of
another.
Associated with the subject of pride are many terms, the value
& bearing of which can only be determined by the application of the great principles so constantly
brought forward in this Volume. Meanness – which has for its opposite has not so much pride
as a compound appellation – elevation of mind – high-mindedness. But there is & must be much
of indistinctness in these qualities. Pride, separately taken is rather dyslogistic, –
high-mindedness eulogistic. So again humility is supposed to be creditable – meanness discreditable.
And the obscurity is much increased by the different sense which has been given to
these terms by writers on religion. Independence of mind, is another term susceptible of
very different interpretations. The rule, – the test, – the standard – must be the
conduciveness of these qualities in every particular case to happiness – the happiness
of the individual and of the rest of mankind. Every thing else is a mere fruitless question
about words – of no practical, – no real importance – a question as to phrases
whose meanings are perpetually liable to change & perpetually changing – &
whose discussion unless with a reference to some rule of right & wrong, is mere waste of time & labor.
For the purpose of exposition then as well as for the purposes of instruction
the sole effective mode through the whole of the inquiry into the now as in every part of the of inquiry into moral terms it will be found is their analysis into to ascertain the association of
moral terms, with the terms of pain & pleasure. Apply any other test
to vanity – apply any other test to pride – & it will be seen that to
their import, – & their value, this is the only key. And what is true
here is true in every other part of the moral region.
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