The causes of the pleasant emotions hitherto in view, are either an individual, such as a companion, a certain dwelling-place, certain amusements, &c.; or a particular species, such as coffee, mutton, or any particular food. But habit is not confined to these. A constant train of trifling diversions, may form such a habit in the mind, as that it cannot be easy a moment without amusement. Variety in the objects prevents a habit as to any one in particular; but as the train is uniform with respect to amusement in general, the habit is formed accordingly; and this sort of habit may be denominated a generic habit, in opposition to the former, which may be called a specific habit. A habit of a town-life, of country-sports, of solitude, of reading, or of business, where sufficiently varied, are instances of generic habits. It ought to be remarked, that every specific habit hath a mixture of the generic. The habit of one particular sort of food, makes the taste agreeable; and we are fond of this taste where-ever found. A man deprived of an habitual object, takes up with what most resembles it: deprived of tobacco, any bitter herb will do, rather than want. The habit of drinking punch, makes wine a good resource. A man accustomed to the sweet society and comforts of matrimony, being unhappily deprived of his beloved object, inclines the sooner to a second choice. In general, the quality which the most affects us in an habitual object, produceth, when we are deprived of it, a strong appetite for that quality in any other object.
The reasons are assigned above, why the causes of intense pleasure become not readily habitual. But now I must observe, that these reasons conclude only against specific habits. With regard to any particular object that is the cause of a weak pleasure, a habit is formed by frequency and uniformity of reiteration, which in the case of an intense pleasure cannot obtain without satiety and disgust. But it is remarkable, that satiety and disgust have no effect, except as to that thing which occasions them. A surfeit of honey produceth not a loathing of sugar; and intemperance with one woman, produceth no disrelish of the same pleasure with others. Hence it is easy to account for a generic habit in any strong pleasure. The disgust of intemperance, is confined to the object by which it is produced. The delight we had in the gratification of the appetite, inflames the imagination, and makes us, with avidity, search for the same gratification in whatever other object it can be found. And thus frequency and uniformity in gratifying the same passion upon different objects, produceth at the longrun a habit. In this manner, a man acquires an habitual delight in high and poignant sauces, rich dress, fine equipage, crowds of company, and in whatever is commonly termed pleasure. There concurs at the same time to introduce this habit, a peculiarity observed above, that reiteration of acts enlarges the capacity of the mind, to admit a more plentiful gratification than originally, with regard to frequency as well as quantity.
Hence it appears, that though a specific habit can only take place in the case of a moderate pleasure, yet that a generic habit may be formed with respect to every sort of pleasure, moderate or immoderate, that can be gratified by a variety of objects indifferently. The only difference is, that any particular object which causes a weak pleasure, runs naturally into a specific habit; whereas a particular object that causes an intense pleasure, is altogether incapable of such a habit. In a word, it is but in singular cases that a moderate pleasure produces a generic habit: an intense pleasure, on the other hand, cannot produce any other habit.
The appetites that respect the preservation and propagation of the species, are formed into habit in a peculiar manner. The time as well as measure of their gratification, are much under the power of custom; which, by introducing a change upon the body, occasions a proportional change in the appetites. Thus, if the body be gradually formed to a certain quantity of food at regular times, the appetite is regulated accordingly; and the appetite is again changed when a different habit of body is introduced by a different practice. Here it would seem, that the change is not made upon the mind, which is commonly the case in passive habits, but only upon the body.
When rich food is brought down by ingredients of a plainer taste, the composition is susceptible of a specific habit. Thus the sweet taste of sugar, rendered less poignant in a mixture, may, in course of time, produce a specific habit for such mixture. As moderate pleasures, by becoming more intense, tend to generic habits; so intense pleasures, by becoming more moderate, tend to specific habits.
The beauty of the human figure, by a special recommendation of nature, appears to us supreme, amid the great variety of beauteous forms bestowed upon animals. The various degrees in which individuals enjoy this property, render it an object sometimes of a moderate sometimes of an intense passion. The moderate passion, admitting frequent reiteration without diminution, and occupying the mind without exhausting it, becomes gradually stronger till it settle in a habit. So true this is, that instances are not wanting, of an ugly face, at first disagreeable, afterward rendered indifferent by familiarity, and at the longrun agreeable. On the other hand, consummate beauty, at the very first view, fills the mind so as to admit no increase. Enjoyment in this case lessens the pleasure[29]; and if often repeated, ends commonly in satiety and disgust. Constant experience shows, that the emotions created by great beauty become weaker by familiarity. The impressions made successively by such an object, strong at first and lessening by degrees, constitute a series opposite to that of the weak and increasing emotions, which grow into a specific habit. But the mind, when accustomed to beauty, contracts a relish for it in general, though often repelled from particular objects by the pain of satiety. Thus a generic habit is formed, of which inconstancy in love is the necessary consequence. For a generic habit, comprehending every beautiful object, is an invincible obstruction to a specific habit, which is confined to one.
But a matter which is of great importance to the youth of both sexes, deserves more than a cursory view. Though the pleasant emotion of beauty differs widely from the corporeal appetite, yet both may concur upon the same object. When this is the case, they inflame the imagination; and produce a very strong complex passion[30], which is incapable of increase, because the mind as to pleasure is limited rather more than as to pain. Enjoyment in this case must be exquisite, and therefore more apt to produce satiety than in any other case whatever. This is a never-failing effect, where consummate beauty on the one side, meets with a warm imagination and great sensibility on the other. What I am here explaining, is the naked truth without exaggeration. They must be insensible upon whom this doctrine makes no impression; and it deserves well to be pondered by the young and the amorous, who in forming a society which is not dissolvable, are too often blindly impelled by the animal pleasure merely, inflamed by beauty. It may indeed happen after this pleasure is gone, and go it must with a swift pace, that a new connection is formed upon more dignified and more lasting principles. But this is a dangerous experiment. For even supposing good sense, good temper, and internal merit of every sort, which is a very favourable supposition, yet a new connection upon these qualifications is rarely formed. It generally or rather always happens, that such qualifications, the only solid foundation of an indissoluble connection, are rendered altogether invisible by satiety of enjoyment creating disgust.
One effect of custom, different from any that have been explained, must not be omitted, because it makes a great figure in human nature. Custom augments moderate pleasures, and diminishes those that are intense. It has a different effect with respect to pain; for it blunts the edge of every sort of pain and distress great and small. Uninterrupted misery therefore is attended with one good effect. If its torments be incessant, custom hardens us to bear them.
It is extremely curious, to remark the gradual changes that are made in forming habits. Moderate pleasures are augmented gradually by reiteration till they become habitual; and then are at their height. But they are not long stationary; for from that point they gradually decay till they vanish altogether. The pain occasioned by the want of gratification, runs a very different course. This pain increases uniformly; and at last becomes extreme, when the pleasure of gratification is reduced to nothing.
—— It so falls out
That what we have we prize not to the worth,
Whiles we enjoy it; but being lack’d and lost,
Why then we rack the value; then we find
The virtue that possession would not shew us
Whilst it was ours.
Much ado about nothing, act 4. sc. 2.