riches. A miser receives delight from his money; that is, from the power it affords him of procuring all the pleasures and conveniences of life, though he knows he has enjoyed his riches for forty years without ever employing them; and consequently cannot conclude by any species of reasoning, that the real existence of these pleasures is nearer, than if he were entirely deprived of all his possessions. But though he cannot form any such conclusion in a way of reasoning concerning the nearer approach of the pleasure, it is certain he imagines it to approach nearer, whenever all external obstacles are removed, along with the more powerful motives of interest and danger, which oppose it.
For farther satisfaction on this head I must refer to my account of the will, where I shall[5] explain that false sensation of liberty, which makes us imagine we can perform any thing, that is not very dangerous or destructive. Whenever any other person is under no strong obligations of interest to forbear any pleasure, we judge from experience, that the pleasure will exist, and that he will probably obtain it. But when ourselves are in that situation, we judge from an illusion of the fancy, that the pleasure is still closer and more immediate. The will seems to move easily every way, and casts a shadow or image of itself, even to that side, on which it did not settle. By means of this image the enjoyment seems to approach nearer to us, and gives us the same lively satisfaction, as if it were perfectly certain and unavoidable.
[5] Part III. Sect. 2.
It will now be easy to draw this whole reasoning to a point, and to prove, that when riches produce any pride or vanity in their possessors, as they never fail to do, it is only by means of a double relation of impressions and ideas. The very essence of riches consists in the power of procuring the pleasures and conveniences of life. The very essence of this consists in the probability of its exercise, and in its causing us to anticipate, by a true or false reasoning, the real existence of the pleasure. This anticipation of pleasure is, in itself, a very considerable pleasure; and as its cause is some possession or property, which we enjoy, and which is thereby related to us, we here dearly see all the parts of the foregoing system most exactly and distinctly drawn out before us. For the same reason, that riches cause pleasure and pride, and poverty excites uneasiness and humility, power must produce the former emotions, and slavery the latter. Power or an authority over others makes us capable of satisfying all our desires; as slavery, by subjecting us to the will of others, exposes us to a thousand wants, and mortifications.
It is here worth observing, that the vanity of power, or shame of slavery, are much augmented by the consideration of the persons, over whom we exercise our authority, or who exercise it over us. For supposing it possible to frame statues of such an admirable mechanism, that they could move and act in obedience to the will; it is evident the possession of them would give pleasure and pride, but not to such a degree, as the same authority, when exerted over sensible and rational creatures, whose condition, being compared to our own, makes it seem more agreeable and honourable. Comparison is in every case a sure method of augmenting our esteem of any thing. A rich man feels the felicity of his condition better by opposing it to that of a beggar. But there is a peculiar advantage in power, by the contrast, which is, in a manner, presented to us, betwixt ourselves and the person we command. The comparison is obvious and natural: The imagination finds it in the very subject: The passage of the thought to its conception is smooth and easy. And that this circumstance has a considerable effect in augmenting its influence, will appear afterwards in examining the nature of malice and envy.
SECT. XI OF THE LOVE OF FAME But beside these original causes of pride and humility, there is a secondary one in the opinions of others, which has an equal influence on the affections. Our reputation, our character, our name are considerations of vast weight and importance; and even the other causes of pride; virtue, beauty and riches; have little influence, when not seconded by the opinions and sentiments of others. In order to account for this phænomenon it will be necessary to take some compass, and first explain the nature of sympathy.
No quality of human nature is more remarkable, both in itself and in its consequences, than that propensity we have to sympathize with others, and to receive by communication their inclinations and sentiments, however different from, or even contrary to our own. This is not only conspicuous in children, who implicitly embrace every opinion proposed to them; but also in men of the greatest judgment and understanding, who find it very difficult to follow their own reason or inclination, in opposition to that of their friends and daily companions. To this principle we ought to ascribe the great uniformity we may observe in the humours and turn of thinking of those of the same nation; and it is much more probable, that this resemblance arises from sympathy, than from any influence of the soil and climate, which, though they continue invariably the same, are not able to preserve the character of a nation the same for a century together. A good-natured man finds himself in an instant of the same humour with his company; and even the proudest and most surly take a tincture from their countrymen and acquaintance. A chearful countenance infuses a sensible complacency and serenity into my mind; as an angry or sorrowful one throws a sudden dump upon me. Hatred, resentment, esteem, love, courage, mirth and melancholy; all these passions I feel more from communication than from my own natural temper and disposition. So remarkable a phænomenon merits our attention, and must be traced up to its first principles.
When any affection is infused by sympathy, it is at first known only by its effects, and by those external signs in the countenance and conversation, which convey an idea of it. This idea is presently converted into an impression, and acquires such a degree of force and vivacity, as to become the very passion itself, and produce an equal emotion, as any original affection. However instantaneous this change of the idea into an impression may be, it proceeds from certain views and reflections, which will not escape the strict scrutiny of a philosopher, though they may the person himself, who makes them.
It is evident, that the idea, or rather impression of ourselves is always intimately present with us, and that our consciousness gives us so lively a conception of our own person, that it is not possible to imagine, that any thing can in this particular go beyond it. Whatever object, therefore, is related to ourselves must be conceived with a little vivacity of conception, according to the foregoing principles; and though this relation should not be so strong as that of causation, it must still have a considerable influence. Resemblance and contiguity are relations not to be neglected; especially when by an inference from cause and effect, and by the observation of external signs, we are informed of the real existence of the object, which is resembling or contiguous.
Now it is obvious, that nature has preserved a great resemblance among all human creatures, and that we never remark any passion or principle in others, of which, in some degree or other, we may not find a parallel in ourselves. The case is the same with the fabric of the mind, as with that of the body. However the parts may differ in shape or size, their structure and composition are in general the same. There is a very remarkable resemblance, which preserves itself amidst all their variety; and this resemblance must very much contribute to make us enter into the sentiments of others; and embrace them with facility and pleasure.
Accordingly we find, that where, beside the general resemblance of our natures, there is any peculiar similarity in our manners, or character, or country, or language, it facilitates the sympathy. The stronger the relation is betwixt ourselves and any object, the more easily does the imagination make the transition, and convey to the related idea the vivacity of conception, with which we always form the idea of our own person.
Nor is resemblance the only relation, which has this effect, but receives new force from other relations, that may accompany it. The sentiments of others have little influence, when far removed from us, and require the relation of contiguity, to make them communicate themselves entirely. The relations of blood, being a species of causation, may sometimes contribute to the same effect; as also acquaintance, which operates in the same manner with education and custom; as we shall see more fully[6] afterwards. All these relations, when united together, convey the impression or consciousness of our own person to the idea of the sentiments or passions of others, and makes us conceive them in the strongest and most lively manner.
[6] Part II. Sect. 4.
It has been remarked in the beginning of this treatise, that all ideas are borrowed from impressions, and that these two kinds of perceptions differ only in the degrees of force and vivacity, with which they strike upon the soul. The component part of ideas and impressions are precisely alike. The manner and order of their appearance may be the same. The different degrees of their force and vivacity are, therefore, the only particulars, that distinguish them: And as this difference may be removed, in some measure, by a relation betwixt the impressions and ideas, it is no wonder an idea of a sentiment or passion, may by this means be inlivened as to become the very sentiment or passion. The lively idea of any object always approaches is impression; and it is certain we may feel sickness and pain from the mere force of imagination, and make a malady real by often thinking of it. But this is most remarkable in the opinions and affections; and it is there principally that a lively idea is converted into an impression. Our affections depend more upon ourselves, and the internal operations of the mind, than any other impressions; for which reason they arise more naturally from the imagination, and from every lively idea we form of them. This is the nature and cause of sympathy; and it is after this manner we enter so deep into the opinions and affections of others, whenever we discover them.
What is principally remarkable in this whole affair is the strong confirmation these phaenomena give to the foregoing system concerning the understanding, and consequently to the present one concerning the passions; since these are analogous to each other. It is indeed evident, that when we sympathize with the passions and sentiments of others, these movements appear at first in our mind as mere ideas, and are conceived to belong to another person, as we conceive any other matter of fact. It is also evident, that the ideas of the affections of others are converted into the very impressions they represent, and that the passions arise in conformity to the images we form of them. All this is an object of the plainest experience, and depends not on any hypothesis of philosophy. That science can only be admitted to explain the phaenomena; though at the same time it must be confest, they are so clear of themselves, that there is but little occasion to employ it. For besides the relation of cause and effect, by which we are convinced of the reality of the passion, with which we sympathize; besides this, I say, we must be assisted by the relations of resemblance and contiguity, in order to feel the sympathy in its full perfection. And since these relations can entirely convert an idea into an impression, and convey the vivacity of the latter into the former, so perfectly as to lose nothing of it in the transition, we may easily conceive how the relation of cause and effect alone, may serve to strengthen and inliven an idea. In sympathy there is an evident conversion of an idea into an impression. This conversion arises from the relation of objects to ourself. Ourself is always intimately present to us. Let us compare all these circumstances, and we shall find, that sympathy is exactly correspondent to the operations of our understanding; and even contains something more surprizing and extraordinary.
It is now time to turn our view from the general consideration of sympathy, to its influence on pride and humility, when these passions arise from praise and blame, from reputation and infamy. We may observe, that no person is ever praised by another for any quality, which would not, if real, produce, of itself, a pride in the person possest of it. The elogiums either turn upon his power, or riches, or family, or virtue; all of which are subjects of vanity, that we have already explained and accounted for. It is certain, then, that if a person considered himself in the same light, in which he appears to his admirer, he would first receive a separate pleasure, and afterwards a pride or self-satisfaction, according to the hypothesis above explained. Now nothing is more natural than for us to embrace the opinions of others in this particular; both from sympathy, which renders all their sentiments intimately present to us; and from reasoning, which makes us regard their judgment, as a kind of argument for what they affirm. These two principles of authority and sympathy influence almost all our opinions; but must have a peculiar influence, when we judge of our own worth and character. Such judgments are always attended with passion;[7] and nothing tends more to disturb our understanding, and precipitate us into any opinions, however unreasonable, than their connexion with passion; which diffuses itself over the imagination, and gives an additional force to every related idea. To which we may add, that being conscious of great partiality in our own favour, we are peculiarly pleased with any thing, that confirms the good opinion we have of ourselves, and are easily shocked with whatever opposes it.
[7] Book I, Part III. Sect. 10.
All this appears very probable in theory; but in order to bestow a full certainty on this reasoning, we must examine the phaenonena of the passions, and see if they agree with it.
Among these phaenomena we may esteem it a very favourable one to our present purposes that though fame in general be agreeable, yet we receive a much greater satisfaction from the approbation of those, whom we ourselves esteem and approve of, than of those, whom we hate and despise. In like measure we are principally mortifyed with the contempt of persons, upon whose judgment we set some value, and are, in a peat measure, indifferent about the opinions of the rest of mankind. But if the mind received from any original instinct a desire of fame and aversion to infamy, fame and infamy would influence us without distinction; and every opinion, according as it were favourable or unfavourable, would equally excite that desire or aversion. The judgment of a fool is the judgment of another person, as well as that of a wise man, and is only inferior in its influence on our own judgment.
We are not only better pleased with the approbation of a wise man than with that of a fool, but receive an additional satisfaction from the former, when it is obtained after a long and intimate acquaintance. This is accounted for after the same manner.
The praises of others never give us much pleasure, unless they concur with our own opinion, and extol us for those qualities, in which we chiefly excel. A mere soldier little values the character of eloquence: A gownman of courage: A bishop of humour: Or a merchant of learning.
Whatever esteem a man may have for any quality, abstractedly considered; when he is conscious he is not possest of it; the opinions of the whole world will give him little pleasure in that particular, and that because they never will be able to draw his own opinion after them.
Nothing is more usual than for men of good families, but narrow circumstances, to leave their friends and country, and rather seek their livelihood by mean and mechanical employments among strangers, than among those, who are acquainted with their birth and education. We shall be unknown, say they, where we go. No body will suspect from what family we are sprung. We shall be removed from all our friends and acquaintance, and our poverty and meanness will by that means sit more easy upon us. In examining these sentiments, I find they afford many very convincing arguments for my present purpose.
First, We may infer from them, that the uneasiness of being contemned depends on sympathy, and that sympathy depends on the relation of objects to ourselves; since we are most uneasy under the contempt of persons, who are both related to us by blood, and contiguous in place.
Hence we seek to diminish this sympathy and uneasiness by separating these relations, and placing ourselves in a contiguity to strangers, and at a distance from relations.
Secondly, We may conclude, that relations are requisite to sympathy, not absolutely considered as relations, but by their influence in converting our ideas of the sentiments of others into the very sentiments, by means of the association betwixt the idea of their persons, and that of our own. For here the relations of kindred and contiguity both subsist; but not being united in the same persons, they contribute in a less degree to the sympathy.
Thirdly, This very circumstance of the diminution of sympathy by the separation of relations is worthy of our attention. Suppose I am placed in a poor condition among strangers, and consequently am but lightly treated; I yet find myself easier in that situation, than when I was every day exposed to the contempt of my kindred and countrymen. Here I feel a double contempt; from my relations, but they are absent; from those about me, but they are strangers. This double contempt is likewise strengthened by the two relations of kindred and contiguity. But as the persons are not the same, who are connected with me by those two relations, this difference of ideas separates the impressions arising from the contempt, and keeps them from running into each other. The contempt of my neighbours has a certain influence; as has also that of my kindred: But these influences are distinct, and never unite; as when the contempt proceeds from persons who are at once both my neighbours and kindred. This phænomenon is analogous to the system of pride and humility above-explained, which may seem so extraordinary to vulgar apprehensions.
Fourthly, A person in these circumstances naturally conceals his birth from those among whom he lives, and is very uneasy, if any one suspects him to be of a family, much superior to his present fortune and way of living. Every thing in this world is judged of by comparison. What is an immense fortune for a private gentleman is beggary for a prince. A peasant would think himself happy in what cannot afford necessaries for a gentleman. When a man has either been accustomed to a more splendid way of living, or thinks himself intitled to it by his birth and quality, every thing below is disagreeable and even shameful; and it is with the greatest industry he conceals his pretensions to a better fortune. Here he himself knows his misfortunes; but as those, with whom he lives. are ignorant of them, he has the disagreeable reflection and comparison suggested only by his own thoughts, and never receives it by a sympathy with others; which must contribute very much to his ease and satisfaction.
If there be any objections to this hypothesis, THAT THE PLEASURE, WHICH WE RECEIVE FROM PRAISE, ARISES FROM A COMMUNICATION OF SENTIMENTS, we shall find, upon examination, that these objections, when taken in a proper light, will serve to confirm it. Popular fame may be agreeable even to a man, who despises the vulgar; but it is because their multitude gives them additional weight and authority. Plagiaries are delighted with praises, which they are conscious they do not deserve; but this is a kind of castle-building, where the imagination amuses itself with its own fictions, and strives to render them firm and stable by a sympathy with the sentiments of others. Proud men are most shocked with contempt, should they do not most readily assent to it; but it is because of the opposition betwixt the passion, which is natural to them, and that received by sympathy. A violent lover in like manner is very much displeased when you blame and condemn his love; though it is evident your opposition can have no influence, but by the hold it takes of himself, and by his sympathy with you. If he despises you, or perceives you are in jest, whatever you say has no effect upon him.
SECT. XII OF THE PRIDE AND HUMILITY OF ANIMALS Thus in whatever light we consider this subject, we may still observe, that die causes of pride and humility correspond exactly to our hypothesis, and that nothing can excite either of these passions, unless it be both related to ourselves, and produces a pleasure or pain independent of the passion. We have not only proved, that a tendency to produce pleasure or pain is common to all the causes of pride or humility, but also that it is the only thing, which is common; and consequently is the quality, by which they operate. We have farther proved, that the most considerable causes of these passions are really nothing but the power of producing either agreeable or uneasy sensations; and therefore that all their effects, and amongst the rest, pride and humility, are derived solely from that origin. Such simple and natural principles, founded on such solid proofs, cannot fail to be received by philosophers, unless opposed by some objections, that have escaped me.
It is usual with anatomists to join their observations and experiments on human bodies to those on beasts, and from the agreement of these experiments to derive an additional argument for any particular hypothesis. It is indeed certain, that where the structure of parts in brutes is the same as in men, and the operation of these parts also the same, the causes of that operation cannot be different, and that whatever we discover to be true of the one species, may be concluded without hesitation to be certain of the other. Thus though the mixture of humours and the composition of minute parts may justly be presumed so be somewhat different in men from what it is in mere animals; and therefore any experiment we make upon the one concerning the effects of medicines will not always apply to the other; yet as the structure of the veins and muscles, the fabric and situation of the heart, of the lungs, the stomach, the liver and other parts, are the same or nearly the same in all animals, the very same hypothesis, which in one species explains muscular motion, the progress of the chyle, the circulation of the blood, must be applicable to every one; and according as it agrees or disagrees with the experiments we may make in any species of creatures, we may draw a proof of its truth or falshood on the whole.
Let us, therefore, apply this method of enquiry, which is found so just and useful in reasonings concerning the body, to our present anatomy of the mind, and see what discoveries we can make by it.
In order to this we must first shew the correspondence of passions in men and animals, and afterwards compare the causes, which produce these passions.
It is plain, that almost in every species of creatures, but especially of the nobler kind, there are many evident marks of pride and humility.
The very port and gait of a swan, or turkey, or peacock show the high idea he has entertained of himself, and his contempt of all others. This is the more remarkable, that in the two last species of animals, the pride always attends the beauty, and is discovered in the male only.
The vanity and emulation of nightingales in singing have been commonly remarked; as likewise that of horses in swiftness, of hounds in sagacity and smell, of the bull and cock in strength, and of every other animal in his particular excellency. Add to this, that every species of creatures, which approach so often to man, as to familiarize themselves with him, show an evident pride in his approbation, and are pleased with his praises and caresses, independent of every other consideration. Nor are they the caresses of every one without distinction, which give them this vanity, but those principally of the persons they know and love; in the same manner as that passion is excited in mankind. All these are evident proofs, that pride and humility are not merely human passions, but extend themselves over the whole animal creation.
The CAUSES of these passions are likewise much the same in beasts as in us, making a just allowance for our superior knowledge and understanding. Thus animals have little or no sense of virtue or vice; they quickly lose sight of the relations of blood; and are incapable of that of right and property: For which reason the causes of their pride and humility must lie solely in the body, and can never be placed either in the mind or external objects. But so far as regards the body, the same qualities cause pride in the animal as in the human kind; and it is on beauty, strength, swiftness or some other useful or agreeable quality that this passion is always founded.
The next question is, whether, since those passions are the same, and arise from the same causes through the whole creation, the manner, in which the causes operate, be also the same. According to all rules of analogy, this is justly to be expected; and if we find upon trial, that the explication of these phaenomena, which we make use of in one species, will not apply to the rest, we may presume that that explication, however specious, is in reality without foundation.
In order to decide this question, let us consider, that there is evidently the same relation of ideas, and derived from the same causes, in the minds of animals as in those of men. A dog, that has hid a bone, often forgets the place; but when brought to it, his thought passes easily to what he formerly concealed, by means of the contiguity, which produces a relation among his ideas. In like manner, when he has been heartily beat in any place, he will tremble on his approach to it, even though he discover no signs of any present danger. The effects of resemblance are not so remarkable; but as that relation makes a considerable ingredient in causation, of which all animals shew so evident a judgment, we may conclude that the three relations of resemblance, contiguity and causation operate in the same manner upon beasts as upon human creatures.
There are also instances of the relation of impressions, sufficient to convince us, that there is an union of certain affections with each other in the inferior species of creatures as well as in the superior, and that their minds are frequently conveyed through a series of connected emotions. A dog, when elevated with joy, runs naturally into love and kindness, whether of his master or of the sex. In like manner, when full of pain and sorrow, he becomes quarrelsome and ill-natured; and that passion; which at first was grief, is by the smallest occasion converted into anger.
Thus all the internal principles, that are necessary in us to produce either pride or humility, are common to all creatures; and since the causes, which excite these passions, are likewise the same, we may justly conclude, that these causes operate after the same manner through the whole animal creation. My hypothesis Is so simple, and supposes so little reflection and judgment, that it is applicable to every sensible creature; which must not only be allowed to be a convincing proof of its veracity, but, I am confident, will be found an objection to every other system.
PART II OF LOVE AND HATRED SECT. I OF THE OBJECT AND CAUSES OF LOVE AND HATRED It is altogether impossible to give any definition of the passions of love and hatred; and that because they produce merely a simple impression, without any mixture or composition. Twould be as unnecessary to attempt any description of them, drawn from their nature, origin, causes and objects; and that both because these are the subjects of our present enquiry, and because these passions of themselves are sufficiently known from our common feeling and experience. This we have already observed concerning pride and humility, and here repeat it concerning love and hatred; and indeed there is so great a resemblance betwixt these two sets of passions, that we shall be obliged to begin with a kind of abridgment of our reasonings concerning the former, in order to explain the latter.
As the immediate object of pride and humility is self or that identical person, of whose thoughts, actions, and sensations we are intimately conscious; so the object of love and hatred is some other person, of whose thoughts, actions, and sensations we are not conscious. This is sufficiently evident from experience. Our love and hatred are always directed to some sensible being external to us; and when we talk of self-love, it is not in a proper sense, nor has the sensation it produces any thing in common with that tender emotion which is excited by a friend or mistress. It is the same case with hatred. We may be mortified by our own faults and follies; but never feel any anger or hatred except from the injuries of others.
But though the object of love and hatred be always some other person, it is plain that the object is not, properly speaking, the cause of these passions, or alone sufficient to excite them. For since love and hatred are directly contrary in their sensation, and have the same object in common, if that object were also their cause, it would produce these opposite passions in an equal degree; and as they must, from the very first moment, destroy each other, none of them would ever be able to make its appearance. There must, therefore, be some cause different from the object.
If we consider the causes of love and hatred, we shall find they are very much diversifyed, and have not many things in common. The virtue, knowledge, wit, good sense, good humour of any person, produce love and esteem; as the opposite qualities, hatred and contempt. The same passions arise from bodily accomplishments, such as beauty, force, swiftness, dexterity; and from their contraries; as likewise from the external advantages and disadvantages of family, possession, cloaths, nation and climate. There is not one of these objects, but what by its different qualities may produce love and esteem, or hatred and contempt.
From the view of these causes we may derive a new distinction betwixt the quality that operates, and the subject on which it is placed. A prince, that is possessed of a stately palace, commands the esteem of the people upon that account; and that first, by the beauty of the palace, and secondly, by the relation of property, which connects it with him. The removal of either of these destroys the passion; which evidently proves that the cause Is a compounded one.
Twould be tedious to trace the passions of love and hatred, through all the observations which we have formed concerning pride and humility, and which are equally applicable to both sets of passions. Twill be sufficient to remark in general, that the object of love and hatred is evidently some thinking person; and that the sensation of the former passion is always agreeable, and of the latter uneasy. We may also suppose with some shew of probability, THAT THE CAUSE OF BOTH THESE PASSIONS IS ALWAYS RELATED TO A THINKING BEING, AND THAT THE CAUSE OF THE FORMER PRODUCE A SEPARATE PLEASURE, AND OF THE LATTER A SEPARATE UNEASINESS.
One of these suppositions, viz, that the cause of love and hatred must be related to a person or thinking being, in order to produce these passions, is not only probable, but too evident to be contested. Virtue and vice, when considered in the abstract; beauty and deformity, when placed on inanimate objects; poverty and riches when belonging to a third person, excite no degree of love or hatred, esteem or contempt towards those, who have no relation to them. A person looking out at a window, sees me in the street, and beyond me a beautiful palace, with which I have no concern: I believe none will pretend, that this person will pay me the same respect, as if I were owner of the palace.
It is not so evident at first sight, that a relation of impressions is requisite to these passions, and that because in the transition the one impression is so much confounded with the other, that they become in a manner undistinguishable. But as in pride and humility, we have easily been able to make the separation, and to prove, that every cause of these passions, produces a separate pain or pleasure, I might here observe the same method with the same success, in examining particularly the several causes of love and hatred. But as I hasten a full and decisive proof of these systems, I delay this examination for a moment: And in the mean time shall endeavour to convert to my present purpose all my reasonings concerning pride and humility, by an argument that is founded on unquestionable examination.
There are few persons, that are satisfyed with their own character, or genius, or fortune, who are nor desirous of shewing themselves to the world, and of acquiring the love and approbation of mankind. Now it is evident, that the very same qualities and circumstances, which are the causes of pride or self-esteem, are also the causes of vanity or the desire of reputation; and that we always put to view those particulars with which in ourselves we are best satisfyed. But if love and esteem were not produced by the same qualities as pride, according as these qualities are related to ourselves or others, this method of proceeding would be very absurd, nor could men expect a correspondence in the sentiments of every other person, with those themselves have entertained. It is true, few can form exact systems of the passions, or make reflections on their general nature and resemblances. But without such a progress in philosophy, we are not subject to many mistakes in this particular, but are sufficiently guided by common experience, as well as by a kind of presentation; which tells us what will operate on others, by what we feel immediately in ourselves. Since then the same qualities that produce pride or humility, cause love or hatred; all the arguments that have been employed to prove, that the causes of the former passions excite a pain or pleasure independent of the passion, will be applicable with equal evidence to the causes of the latter.
SECT. II EXPERIMENTS TO CONFIRM THIS SYSTEM Upon duly weighing these arguments, no one will make any scruple to assent to that conclusion I draw from them, concerning the transition along related impressions and ideas, especially as it is a principle,