Another source of the pleasure we receive from considering bodily
advantages, is their utility to the person himself, who is possessed of
them. It is certain, that a considerable part of the beauty of men, as
well as of other animals, consists in such a conformation of members, as
we find by experience to be attended with strength and agility, and to
capacitate the creature for any action or exercise. Broad shoulders,
a lank belly, firm joints, taper legs; all these are beautiful in
our species because they are signs of force and vigour, which being
advantages we naturally sympathize with, they convey to the beholder a
share of that satisfaction they produce in the possessor.

So far as to the utility, which may attend any quality of the body. As
to the immediate pleasure, it is certain, that an air of health, as well
as of strength and agility, makes a considerable part of beauty; and
that a sickly air in another is always disagreeable, upon account of
that idea of pain and uneasiness, which it conveys to us. On the other
hand, we are pleased with the regularity of our own features, though
it be neither useful to ourselves nor others; and it is necessary at a
distance, to make it convey to us any satisfaction. We commonly consider
ourselves as we appear in the eyes of others, and sympathize with the
advantageous sentiments they entertain with regard to us.

How far the advantages of fortune produce esteem and approbation from
the same principles, we may satisfy ourselves by reflecting on our
precedent reasoning on that subject. We have observed, that our
approbation of those, who are possess d of the advantages of fortune,
may be ascribed to three different causes. First, To that immediate
pleasure, which a rich man gives us, by the view of the beautiful
cloaths, equipage, gardens, or houses, which he possesses. Secondly,
To the advantage, which we hope to reap from him by his generosity and
liberality. Thirdly, To the pleasure and advantage, which he himself
reaps from his possessions, and which produce an agreeable sympathy in
us. Whether we ascribe our esteem of the rich and great to one or all of
these causes, we may clearly see the traces of those principles, which
give rise to the sense of vice and virtue. I believe most people, at
first sight, will be inclined to ascribe our esteem of the rich to
self-interest, and the prospect of advantage. But as it is certain,
that our esteem or deference extends beyond any p