We have only one name, “Love of Dignity,” for all the three.
We have seen that the value of Wealth, Power, and Dignity, is greatly enhanced, by their comparative amount; that is, the degree in which they are possessed by us, compared with the degree in which they are possessed by others.
We have seen in what manner this comparison generates certain affections, which have received the 269 names of Pride, on the one hand, Contempt, on the other; Humility, on the one hand, Respect, Admiration, on the other. We have now to shew in what manner this comparison generates both Motives, and Dispositions.
As it is not only of value to me to have more Wealth, Power, and Dignity; but of additional value to have more than other men; the surpassing of other men becomes, thus, a cause of Pleasure; and hence the idea of this surpassing, associated with the ideas of my own acts, as the cause, becomes a Motive.
We may endeavour to surpass other men, by either of two ways; by adding to our own Wealth, Power, Dignity; or, by abstracting from theirs.
When only the acts which add to our advantages enter into the Motive, it is called Emulation. When those which abstract from the advantages of another enter into it, it is called Envy.
Emulation is sometimes the name of the Disposition, as well as of the Motive. Ambition, however, is very often used as the name of the Disposition corresponding to the Motive, Emulation.
Envy, is the name both of the Disposition and the Motive. It has the appearance also of being the name of the corresponding Affection; or of the state of consciousness arising from the comparison of another man’s greater, with our own less advantages. This, however, is only Humility. It is never Envy, but when the Motive to reduce them is felt. It may be a Motive without effect, being counteracted by other motives. And it is this state in which it assumes the appearance of an Affection.
In these instances, the same end is attainable by 270 two sets of means; the one virtuous; the other vicious. The man who takes the virtuous course, that is, obeys the virtuous motive, is the man who has formed the habit of associating his idea of the good to be derived from surpassing others, with the acts which lead to the increase of his own advantages. The man who takes the vicious course, is the man who has formed the habit of associating with his idea of the benefit of surpassing others, the acts, by which their advantages are diminished.
This a case of the greatest importance, in Education, and Ethics.