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But to make the matter still more certain, I alter the object; and instead of vice and virtue, make the trial upon beauty and deformity, riches and poverty, power and servitude. Each of these objects runs the circle of the passions in the same manner, by a change of their relations: And in whatever order we proceed, whether through pride, love, hatred, humility, or through humility, hatred, love, pride, the experiment is not in the least diversifyed. Esteem and contempt, indeed, arise on some occasions instead of love and hatred; but these are at the bottom the same passions, only diversifyed by some causes, which we shall explain afterwards.

Fifth Experiment. To give greater authority to these experiments, let us change the situation of affairs as much as possible, and place the passions and objects in all the different positions, of which they are susceptible. Let us suppose, beside the relations above-mentioned, that the person, along with whom I make all these experiments, is closely connected with me either by blood or friendship. He is, we shall suppose, my son or brother, or is united to me by a long and familiar acquaintance. Let us next suppose, that the cause of the passion acquires a double relation of impressions and ideas to this person; and let us see what the effects are of all these complicated attractions and relations.

Before we consider what they are in fact, let us determine what they ought to be, conformable to my hypothesis. It is plain, that, according as the impression is either pleasant or uneasy, the passion of love or hatred must arise towards the person, who is thus connected to the cause of the impression by these double relations, which I have all along required. The virtue of a brother must make me love him; as his vice or infamy must excite the contrary passion. But to judge only from the situation of affairs, I should not expect, that the affections would rest there, and never transfuse themselves into any other impression. As there is here a person, who by means of a double relation is the object of my passion, the very same reasoning leads me to think the passion will be carryed farther. The person has a relation of ideas to myself, according to the supposition; the passion, of which he is the object, by being either agreeable or uneasy, has a relation of impressions to pride or humility. It is evident, then, that one of these passions must arise from the love or hatred.

This is the reasoning I form in conformity to my hypothesis; and am pleased to find upon trial that every thing answers exactly to my expectation. The virtue or vice of a son or brother not only excites love or hatred, but by a new transition, from similar causes, gives rise to pride or humility. Nothing causes greater vanity than any shining quality in our relations; as nothing mortifies us more than their vice or infamy. This exact conformity of experience to our reasoning is a convincing proof of the solidity of that hypothesis, upon which we reason.

Sixth Experiment. This evidence will be still augmented, if we reverse the experiment, and preserving still the same relations, begin only with a different passion. Suppose, that instead of the virtue or vice of a son or brother, which causes first love or hatred, and afterwards pride or humility, we place these good or bad qualities on ourselves, without any immediate connexion with the person, who is related to us: Experience shews us, that by this change of situation the whole chain is broke, and that the mind is not conveyed from one passion to another, as in the preceding instance. We never love or hate a son or brother for the virtue or vice we discern in ourselves; though it is evident the same qualities in him give us a very sensible pride or humility. The transition from pride or humility to love or hatred is not so natural as from love or hatred to pride or humility. This may at first sight be esteemed contrary to my hypothesis; since the relations of impressions and ideas are in both cases precisely the same. Pride and humility are impressions related to love and hatred. Myself am related to the person. It should, therefore, be expected, that like causes must produce like effects, and a perfect transition arise from the double relation, as in all other cases. This difficulty we may easily solve by the following reflections.

It is evident, that as we are at all times intimately conscious of ourselves, our sentiments and passions, their ideas must strike upon us with greater vivacity than the ideas of the sentiments and passions of any other person. But every thing, that strikes upon us with vivacity, and appears in a full and strong light, forces itself, in a manner, into our consideration, and becomes present to the mind on the smallest hint and most trivial relation. For the same reason, when it is once present, it engages the attention, and keeps it from wandering to other objects, however strong may be their relation to our first object. The imagination passes easily from obscure to lively ideas, but with difficulty from lively to obscure. In the one case the relation is aided by another principle: In the other case, it is opposed by it.

Now I have observed, that those two faculties of the mind, the imagination and passions, assist each other in their operations when their propensities are similar, and when they act upon the same object. The mind has always a propensity to pass from a passion to any other related to it; and this propensity is forwarded when the object of the one passion is related to that of the other. The two impulses concur with each other, and render the whole transition more smooth and easy. But if it should happen, that while the relation of ideas, strictly speaking, continues the same, its influence, in causing a transition of the imagination, should no longer take place, it is evident its influence on the passions must also cease, as being dependent entirely on that transition. This is the reason why pride or humility is not transfused into love or hatred with the same ease, that the latter passions are changed into the former. If a person be my brother I am his likewise: but though the relations be reciprocal they have very different effects on the imagination. The passage is smooth and open from the consideration of any person related to us to that of ourself, of whom we are every moment conscious. But when the affections are once directed to ourself, the fancy passes not with the same facility from that object to any other person, how closely so ever connected with us. This easy or difficult transition of the imagination operates upon the passions, and facilitates or retards their transition, which is a clear proof, that these two faculties of the passions and imagination are connected together, and that the relations of ideas have an influence upon the affections. Besides innumerable experiments that prove this, we here find, that even when the relation remains; if by any particular circumstance its usual effect upon the fancy in producing an association or transition of ideas, is prevented; its usual effect upon the passions, in conveying us from one to another, is in like manner prevented.

Some may, perhaps, find a contradiction betwixt this phaenomenon and that of sympathy, where the mind passes easily from the idea of ourselves to that of any other object related to us. But this difficulty will vanish, if we consider that in sympathy our own person is not the object of any passion, nor is there any thing, that fixes our attention on ourselves; as in the present case, where we are supposed to be actuated with pride or humility. Ourself, independent of the perception of every other object, is in reality nothing: For which reason we must turn our view to external objects; and it is natural for us to consider with most attention such as lie contiguous to us, or resemble us. But when self is the object of a passion, it is not natural to quit the consideration of it, till the passion be exhausted: in which case the double relations of impressions and ideas can no longer operate.