regulated by riches; and that with regard to superiors as well as
inferiors, strangers as well as acquaintance.

What remains, therefore, but to conclude, that, as riches are
desired for ourselves only as the means of gratifying our
appetites, either at present or in some imaginary future period,
they beget esteem in others merely from their having that
influence. This indeed is their very nature or offence: they have
a direct reference to the commodities, conveniences, and
pleasures of life. The bill of a banker, who is broke, or gold in
a desert island, would otherwise be full as valuable. When we
approach a man who is, as we say, at his ease, we are presented
with the pleasing ideas of plenty, satisfaction, cleanliness,
warmth; a cheerful house, elegant furniture, ready service, and
whatever is desirable in meat, drink, or apparel. On the
contrary, when a poor man appears, the disagreeable images of
want, penury, hard labour, dirty furniture, coarse or ragged
clothes, nauseous meat and distasteful liquor, immediately strike
our fancy. What else do we mean by saying that one is rich, the
other poor? And as regard or contempt is the natural consequence
of those different situations in life, it is easily seen what
additional light and evidence this throws on our preceding
theory, with regard to all moral distinctions.

[Footnote: There is something extraordinary, and seemingly
unaccountable in the operation of our passions, when we consider
the fortune and situation of others. Very often another's
advancement and prosperity produces envy, which has a strong
mixture of hatred, and arises chiefly from the comparison of
ourselves with the person. At the very same time, or at least in