A Treatise of Human Nature

the contrary, that though the one impression be easily transfused into the other, yet the change of objects is supposed contrary to all the principles, that cause a transition of that kind; we may from thence infer, that nothing will ever be a steady or durable cause of any passion, that is connected with the passion merely by a relation of impressions. What our reason would conclude from analogy, after balancing these arguments, would be, that an object, which produces pleasure or uneasiness, but has no manner of connection either with ourselves or others, may give such a turn to the disposition, as that may naturally fall into pride or love, humility or hatred, and search for other objects, upon which by a double relation, it can found these affections; but that an object, which has only one of these relations, though the most advantageous one, can never give rise to any constant and established passion.

Most fortunately all this reasoning is found to be exactly conformable to experience, and the phenomena of the passions. Suppose I were travelling with a companion through a country, to which we are both utter strangers; it is evident, that if the prospects be beautiful, the roads agreeable, and the inns commodious, this may put me into good humour both with myself and fellow-traveller. But as we suppose, that this country has no relation either to myself or friend it can never be the immediate cause of pride or love; and therefore if I found not the passion on some other object, that bears either of us a closer relation, my emotions are rather to be considered as the overflowings of an elevate or humane disposition, than as an established passion. The case is the same where the object produces uneasiness.

Fourth Experiment. Having found, that neither an object without any relation of ideas or impressions, nor an object, that has only one relation, can ever cause pride or humility, love or hatred; reason alone may convince us, without any farther experiment, that whatever has a double relation must necessarily excite these passions; since it is evident they must have some cause. But to leave as little room for doubt as possible, let us renew our experiments, and see whether the event in this case answers our expectation. I choose an object, such as virtue, that causes a separate satisfaction: On this object I bestow a relation to self; and find, that from this disposition of affairs, there immediately arises a passion. But what passion? That very one of pride, to which this object bears a double relation. Its idea is related to that of self, the object of the passion: The sensation it causes resembles the sensation of the passion. That I may be sure I am not mistaken in this experiment, I remove first one relation; then another; and find, that each removal destroys the passion, and leaves the object perfectly indifferent. But I am not content with this. I make a still farther trial; and instead of removing the relation, I only change it for one of a different kind. I suppose the virtue to belong to my companion, not to myself; and observe what follows from this alteration. I immediately perceive the affections wheel to about, and leaving pride, where there is only one relation, viz. of impressions, fall to the side of love, where they are attracted by a double relation of impressions and ideas. By repeating the same experiment, in changing anew the relation of ideas, I bring the affections back to pride; and by a new repetition I again place them at love or kindness. Being fully convinced of the influence of this relation, I try the effects of the other; and by changing virtue for vice, convert the pleasant impression, which arises from the former, into the disagreeable one, which proceeds from the latter. The effect still answers expectation. Vice, when placed on another, excites, by means of its double relations, the passion of hatred, instead of love, which for the same reason arises from virtue. To continue the experiment, I change anew the relation of ideas, and suppose the vice to belong to myself. What follows? What is usual. A subsequent change of the passion from hatred to humility. This humility I convert into pride by a new change of the impression; and find after all that I have completed the round, and have by these changes brought back the passion to that very situation, in which I first found it.

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 diversified. Esteem and contempt, indeed, arise on some occasions instead of love and hatred; but these are at the bottom the same passions, only diversified 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.