Add to this, that riches and power alone, even though unemployed, naturally cause esteem and respect:  And consequently these passions arise not from the idea of any beautiful or agreeable objects.  It is true; money implies a kind of representation of such objects, by the power it affords of obtaining them; and for that reason may still be esteemed proper to convey those agreeable images, which may give rise to the passion.  But as this prospect is very distant, it is more natural for us to take a contiguous object, viz, the satisfaction, which this power affords the person, who is possest of it.  And of this we shall be farther satisfyed, if we consider, that riches represent the goods of life, only by means of the will; which employs them; and therefore imply in their very nature an idea of the person, and cannot be considered without a kind of sympathy with his sensations and enjoyments.

This we may confirm by a reflection, which to some will, perhaps, appear too subtile and refined.  I have already observed, that power, as distinguished from its exercise, has either no meaning at all, or is nothing but a possibility or probability of existence; by which any object approaches to reality, and has a sensible influence on the mind.  I have also observed, that this approach, by an illusion of the fancy, appears much greater, when we ourselves are possest of the power, than when it is enjoyed by another; and that in the former case the objects seem to touch upon the very verge of reality, and convey almost an equal satisfaction, as if actually in our possession.  Now I assert, that where we esteem a person upon account of his riches, we must enter into this sentiment of the proprietor, and that without such a sympathy the idea of the agreeable objects, which they give him the power to produce, would have but a feeble influence upon us.  An avaritious man is respected for his money, though he scarce is possest of a power; that is, there scarce is a probability or even possibility of his employing it in the acquisition of the pleasures and conveniences of life.  To himself alone this power seems perfect and entire; and therefore we must receive his sentiments by sympathy, before we can have a strong intense idea of these enjoyments, or esteem him upon account of them.

Thus we have found, that the first principle, viz, the agreeable idea of those objects, which riches afford the enjoyment of; resolves itself in a great measure into the third, and becomes a sympathy with the person we esteem or love.  Let us now examine the second principle, viz, the agreeable expectation of advantage, and see what force we may justly attribute to it.