[1] Mons. Rollin {Charles Rollin, HISTOIRE ANCIENNE.(Paris 1730-38)}.
"Here," says he, "they are not philosophers, to whom it is easy in their schools to establish the finest maxims and most sublime rules of morality, who decide that interest ought never to prevail above justice. It is a whole people interested in the proposal which is made to them, who consider it as of importance to the public good, and who notwithstanding reject it unanimously, and without hesitation, merely because it is contrary to justice."
For my part I see nothing so extraordinary in this proceeding of the Athenians. The same reasons, which render it so easy for philosophers to establish these sublime maxims, tend, in part, to diminish the merit of such a conduct in that people. Philosophers never ballance betwixt profit and honesty, because their decisions are general, and neither their passions nor imaginations are interested in the objects. And though in the present case the advantage was immediate to the Athenians, yet as it was known only under the general notion of advantage, without being conceived by any particular idea, it must have had a less considerable influence on their imaginations, and have been a less violent temptation, than if they had been acquainted with all its circumstances: Otherwise it is difficult to conceive, that a whole people, unjust and violent as men commonly are, should so unanimously have adhered to justice, and rejected any considerable advantage.
Any satisfaction, which we lately enjoyed, and of which the memory is fresh and recent, operates on the will with more violence, than another of which the traces are decayed, and almost obliterated. From whence does this proceed, but that the memory in the first case assists the fancy and gives an additional force and vigour to its conceptions? The image of the past pleasure being strong and violent, bestows these qualities on the idea of the future pleasure, which is connected with it by the relation of resemblance.
A pleasure, which is suitable to the way of life, in which we are engaged, excites more our desires and appetites than another, which is foreign to it. This phænomenon may be explained from the same principle.
Nothing is more capable of infusing any passion into the mind, than eloquence, by which objects are represented in their strongest and most lively colours. We may of ourselves acknowledge, that such an object is valuable, and such another odious; but until an orator excites the imagination, and gives force to these ideas, they may have but a feeble influence either on the will or the affections.
But eloquence is not always necessary. The bare opinion of another, especially when inforced with passion, will cause an idea of good or evil to have an influence upon us, which would otherwise have been entirely neglected. This proceeds from the principle of sympathy or communication; and sympathy, as I have already observed, is nothing but the conversion of an idea into an impression by the force of imagination.
It is remarkable, that lively passions commonly attend a lively imagination. In this respect, as well as others, the force of the passion depends as much on the temper of the person, as the nature or situation of the object.
I have already observed, that belief is nothing but a lively idea related to a present impression. This vivacity is a requisite circumstance to the exciting all our passions, the calm as well as the violent; nor has a mere fiction of the imagination any considerable influence upon either of them. It is too weak to take hold of the mind, or be attended with emotion.