the desire of approbation may
be the attribute either of a virtuous or a perverted mind. But it is a
principle, which, in general, we expect to find operating in every
well-regulated mind, under certain restrictions. Thus a man who is
totally regardless of character,--that is, of the opinion of all others
respecting his conduct, we commonly consider as a person lost to correct
virtuous feeling. On the other hand, however, there may be instances in
which it is the quality of a man of the greatest mind to pursue some
course to which from adequate motives, he has devoted himself,
regardless alike of the praise or the disapprobation of other men. The
character in which the love of approbation is a ruling principle is
therefore modified by the direction of it. To desire the approbation of
the virtuous, leads to conduct of a corresponding kind, and to
steadiness and consistency in such conduct. To seek the approbation of
the vicious, leads, of course, to an opposite character. But there is a
third modification, presenting a subject of some interest, in which the
prevailing principle of the man is a general love of approbation,
without any discrimination of the characters of those whose praise is
sought, or of the value of the qualities on account of which he seeks
it. This is vanity; and it produces a conduct wavering and
inconsistent,--perpetually changing with the circumstances in which the
individual is placed. It often leads him to aim at admiration for
distinctions of a very trivial character,--or even for qualities which
he does not really possess. It thus includes the love of flattery.
Pride, on the other hand, as opposed to vanity, seems to consist in a
man entertaining a high opinion of himself, while he is indifferent to
the opinion of others;--thus we speak of a man who is too proud to be
vain.

Our regard to the opinion of others is the origin of our respect to
character, in matters which do not come under the higher principle of
morals; and is of extensive influence in promoting the harmonies,
proprieties, and decencies of society. It is thus the foundation of good
breeding, and leads to kindness and accommodation in little matters
which do not belong to the class of duties. It is also the source of
what we usually call decorum and propriety, which lead a man to conduct
himself in a manner becoming his character and circumstances, in regard
to things which do not involve any higher principle. For, apart entirely