A Treatise of Human Nature Part 10

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 phaenomenon it will be necessary to take some compa.s.s, 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 pa.s.sions I feel more from communication than from my own natural temper and disposition. So remarkable a phaenomenon 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 pa.s.sion 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 pa.s.sion 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 [Part II. Sect. 4.] afterwards. All these relations, when united together, convey the impression or consciousness of our own person to the idea of the sentiments or pa.s.sions of others, and makes us conceive them in the strongest and most lively manner.

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 pa.s.sion, may by this means be inlivened as to become the very sentiment or pa.s.sion. 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 princ.i.p.ally 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 princ.i.p.ally 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 pa.s.sions; since these are a.n.a.logous to each other. It is indeed evident, that when we sympathize with the pa.s.sions 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 pa.s.sions 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 pa.s.sion, with which we sympathize; besides this, I say, we must be a.s.sisted 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 circ.u.mstances, 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 pa.s.sions 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 pa.s.sion [Book I, Part III. Sect. 10.]; and nothing tends more to disturb our understanding, and precipitate us into any opinions, however unreasonable, than their connexion with pa.s.sion; 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.

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 pa.s.sions, 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 princ.i.p.ally 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 favourabk 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 circ.u.mstances, 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 a.s.sociation 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 circ.u.mstance 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 phaenomenon is a.n.a.logous to the system of pride and humility above-explained, which may seem so extraordinary to vulgar apprehensions.

Fourthly, A person in these circ.u.mstances 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 acustomed to a more splendid way of living, or thinks himself int.i.tled to it by his birth and quality, every thing below is disagreeable and even shameful; and it is with she 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 so 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, uponexamination, that these objections, when taken in a properlight, will serve to confirm it. Popular fame may be agreeable even to a man, who despises the vulgar; but it is because their mult.i.tude 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 a.s.sent to it; but it is because of the opposition betwixt the pa.s.sion, which is natural so them, and that received by sympathy. A violent lover in like manner is very much disp pleased 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 pa.s.sions, unless it be both related to ourselves, and produces a pleasure or pain independent of the pa.s.sion. 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 pa.s.sions 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 pa.s.sions in men and animals, and afterwards compare the causes, which produce these pa.s.sions.

It is plain, that almost in every species of creatures, but especially of the n.o.bler kind, there are many evident marks of pride and humility. The very port and gait of a swan, or turkey, or peac.o.c.k 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 c.o.c.k 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 princ.i.p.ally of the persons they know and love; in the same manner as that pa.s.sion is excited in mankind. All these are evident proofs, that pride and humility are not merely human pa.s.sions, but extend themselves over the whole animal creation.

The CAUSES of these pa.s.sions 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 pa.s.sion is always founded.

The next question is, whether, since those pa.s.sions 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 a.n.a.logy, 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 pa.s.ses 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 s.e.x. In like manner, when full of pain and sorrow, he becomes quarrelsome and illnatured; and that pa.s.sion; 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 commcm to all creaturn; and since the causes, which excite these pa.s.sions, 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 pa.s.sions 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 pa.s.sions 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 pa.s.sions, 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 pa.s.sions, 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 pa.s.sions 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 pa.s.sions 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 pa.s.sion; which evidently proves that the cause Is a compounded one.

Twould be tedious to trace the pa.s.sions 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 pa.s.sions. 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 pa.s.sion is always agreeable, and of the latter uneasy. We may also suppose with some shew of probability, THAT THE CAUSE OF BOTH THESE Pa.s.sIONS 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 pa.s.sions, 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 pa.s.sions, 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 pa.s.sions, 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 reaaonings 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 circ.u.mstances, 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 coued 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 pa.s.sions, 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 pa.s.sions excite a pain or pleasure independent of the pa.s.sion, 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 a.s.sent to that condusion I draw from them, concerning the transition along related impressions and ideas, especially as it is a principle, in itself, so easy and natural. But that we may place this system beyond doubt both with regard to love and hatred, pride and humility, it will be proper to make some new experiments upon all these pa.s.sions, as well as to recal a few of these observations, which I have formerly touched upon.

In order to make these experiments, let us suppose I am in company with a person, whom I formerly regarded without any sentiments either of friendship or enmity. Here I have the natural and ultimate object of all these four pa.s.sions placed before me. Myself am the proper object of pride or humility; the other person of love or hatred.

Regard now with attention the nature of these pa.s.sions, and their situation with respect to each other. It is evident here are four affections, placed, as it were, in a square or regular connexion with, and distance from each other. The pa.s.sions of pride and humility, as well as those of love and hatred, are connected together by the ident.i.ty of their object, which to the first set of pa.s.sions is self, to the second some other person. These two lines of communication or connexion form two opposite sides of the square. Again, pride and love are agreeable pa.s.sions; hatred and humility uneasy. This similitude of sensation betwixt pride and love, and that betwixt humility and hatred form a new connexion, and may be considered as the other two sides of the square. Upon the whole, pride is connected with humility, love with hatred, by their objects or ideas: Pride with love, humility with hatred, by their sensations or impressions.

I say then, that nothing can produce any of these pa.s.sions without bearing it a double relation, viz, of ideas to the object of the pa.s.sion, and of sensation to the pa.s.sion itself. This we must prove by our experiments. First Experiment. To proceed with the greater order in these experiments, let us first suppose, that being placed in the situation above-mentioned, viz, in company with some other person, there is an object presented, that has no relation either of impressions or ideas to any of these pa.s.sions. Thus suppose we regard together an ordinary stone, or other common object, belonging to neither of us, and causing of itself no emotion, or independent pain and pleasure: It is evident such an object will produce none of these four pa.s.sions. Let us try it upon each of them successively. Let us apply it to love, to hatred, to humility, to pride; none of them ever arises in the smallest degree imaginable. Let us change the object, as oft as we please; provided still we choose one, that has neither of these two relations. Let us repeat the experiment in all the dispositions, of which the mind is susceptible. No object, in the vast variety of nature, will, in any disposition, produce any pa.s.sion without these relations.

Second Experiment. Since an object, that wants both these relations can never produce any pa.s.sion, let us bestow on it only one of these relations; and see what will follow. Thus suppose, I regard a stone or any common object, that belongs either to me or my companion, and by that means acquires a relation of ideas to the object of the pa.s.sions: It is plain, that to consider the matter a priori, no emotion of any kind can reasonably be expected. For besides, that a relation of ideas operates secretly and calmly on the mind, it bestows an equal impulse towards the opposite pa.s.sions of pride and humility, love and hatred, according as the object belongs to ourselves or others; which opposition of the pa.s.sions must destroy both, and leave the mind perfectly free from any affection or emotion. This reasoning a priori is confirmed by experience. No trivial or vulgar object, that causes not a pain or pleasure, independent of the pa.s.sion, will ever, by its property or other relations either to ourselves or others, be able to produce the affections of pride or humility, love or hatred.

Third Experiment. It is evident, therefore, that a relation of ideas is not able alone to give rise to these affections. Let us now remove this relation, and in its stead place a relation of impressions, by presenting an object, which is agreeable or disagreeable, but has no relation either to ourself or companion; and let us observe the consequences. To consider the matter first a priori, as in the preceding experiment; we may conclude, that the object will have a small, but an uncertain connexion with these pa.s.sions. For besides, that this relation is not a cold and imperceptible one, it has not the inconvenience of the relation of ideas, nor directs us with equal force to two contrary pa.s.sions, which by their opposition destroy each other. But if we consider, on the other hand, that this transition from the sensation to the affection is not forwarded by any principle, that produces a transition of ideas; but, on 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 pa.s.sion, that is connected with the pa.s.sion merely by a relation of impressions. What our reason would conclude from a.n.a.logy, after balancing these arguments, would be, that an object, which produces pleasure or uneasiness, but has no manner of connexion 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 pa.s.sion.

Most fortunately all this reasoning is found to be exactly conformable to experience, and the phaenomena of the pa.s.sions. 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 pa.s.sion on some other object, that bears either of us a closer relation, my emotions are rather to be considerd as the overflowings of an elevate or humane disposition, than as an established pa.s.sion. 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 pa.s.sions; 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 pa.s.sion. But what pa.s.sion? 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 pa.s.sion: The sensation it causes resembles the sensation of the pa.s.sion. 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 pa.s.sion, 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 repet.i.tion 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 pa.s.sion 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 pa.s.sion from hatred to humility. This humility I convert into pride by a new change of the impression; and find after all that I have compleated the round, and have by these changes brought back the pa.s.sion 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 pa.s.sions 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 pa.s.sions, 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 pa.s.sions 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 pa.s.sion 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 pa.s.sion 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 pa.s.sion. 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 pa.s.sion, the very same reasoning leads me to think the pa.s.sion will be carryed farther. The person has a relation of ideas to myself, according to the supposition; the pa.s.sion, 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 pa.s.sions 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 pa.s.sion. 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 pa.s.sion 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 pa.s.sions, their ideas must strike upon us with greater vivacity than the ideas of the sentiments and pa.s.sions 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 pa.s.ses 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 pa.s.sions, a.s.sist 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 pa.s.s from a pa.s.sion to any other related to it; and this propensity is forwarded when the object of the one pa.s.sion 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 pa.s.sions 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 pa.s.sions 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 pa.s.sage 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 pa.s.ses 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 pa.s.sions, and facilitates or r.e.t.a.r.ds their transition, which is a clear proof, that these two faculties of the pa.s.sions 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 circ.u.mstance its usual effect upon the fancy in producing an a.s.sociation or transition of ideas, is prevented; its usual effect upon the pa.s.sions, 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 pa.s.ses 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 pa.s.sion, 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 pa.s.sion, it is not natural to quit the consideration of it, till the pa.s.sion be exhausted: in which case the double relations of impressions and ideas can no longer operate.

Seventh Experiment. To put this whole reasoning to a farther trial, let us make a new experiment; and as we have already seen the effects of related pa.s.sions and ideas, let us here suppose an ident.i.ty of pa.s.sions along with a relation of ideas; and let us consider the effects of this new situation. It is evident a transition of the pa.s.sions from the one object to the other is here in all reason to be expected; since the relation of ideas is supposed still to continue, and ident.i.ty of impressions must produce a stronger connexion, than the most perfect resemblance, that can be imagined. If a double relation, therefore, of impressions and ideas is able to produce a transition from one to the other, much more an ident.i.ty of impressions with a relation of ideas. Accordingly we find, that when we either love or hate any person, the pa.s.sions seldom continue within their first bounds; but extend themselves towards all the contiguous objects, and comprehend the friends and relations of him we love or hate. Nothing is more natural than to bear a kindness to one brother on account of our friendship for another, without any farther examination of his character. A quarrel with one person gives us a hatred for the whole family, though entirely innocent of that, which displeases us. Instances of this kind are every where to be met with.

There is only one difficulty in this experiment, which it will be necessary to account for, before we proceed any farther. It is evident, that though all pa.s.sions pa.s.s easily from one object to another related to it, yet this transition is made with greater facility, where the more considerable object is first presented, and the lesser follows it, than where this order is reversed, and the lesser takes the precedence. Thus it is more natural for us to love the son upon account of the father, than the father upon account of the son; the servant for the master, than the master for the servant; the subject for the prince, than the prince for the subject. In like manner we more readily contract a hatred against a whole family, where our first quarrel is with the head of it, than where we are displeased with a son, or servant, or some inferior member. In short, our pa.s.sions, like other objects, descend with greater facility than they ascend.

That we may comprehend, wherein consists the difficulty of explaining this phaenomenon, we must consider, that the very same reason, which determines the imagination to pa.s.s from remote to contiguous objects, with more facility than from contiguous to remote, causes it likewise to change with more ease, the less for the greater, than the greater for the less. Whatever has the greatest influence is most taken notice of; and whatever is most taken notice of, presents itself most readily to the imagination. We are more apt to over-look in any subject, what is trivial, than what appears of considerable moment; but especially if the latter takes the precedence, and first engages our attention. Thus if any accident makes us consider the Satellites of JUPITER, our fancy is naturally determined to form the idea of that planet; but if we first reflect on the princ.i.p.al planet, it is more natural for us to overlook its attendants. The mention of the provinces of any empire conveys our thought to the seat of the empire; but the fancy returns not with the same facility to the consideration of the provinces. The idea of the servant makes us think of the master; that of the subject carries our view to the prince. But the same relation has not an equal influence in conveying us back again. And on this is founded that reproach of Cornelia to her sons, that they ought to be ashamed she should be more known by the t.i.tle of the daughter of Scipio than by that of the mother of the Gracchi. This was, in other words, exhorting them to render themselves as ill.u.s.trious and famous as their grandfather, otherwise the imagination of the people, pa.s.sing from her who was intermediate, and placed in an equal relation to both, would always leave them, and denominate her by what was more considerable and of greater moment. On the same principle is founded that common custom of making wives bear the name of their husbands, rather than husbands that of their wives; as also the ceremony of giving the precedency to those, whom we honour and respect. We might find many other instances to confirm this principle, were it not already sufficiently evident.

Now since the fancy finds the same facility in pa.s.sing from the lesser to the greater, as from remote to contiguous, why does not this easy transition of ideas a.s.sist the transition of pa.s.sions in the former case, as well as in the latter? The virtues of a friend or brother produce first love, and then pride; because in that case the imagination pa.s.ses from remote to contiguous, according to its propensity. Our own virtues produce not first pride, and then love to a friend or brother; because the pa.s.sage in that case would be from contiguous to remote, contrary to its propensity. But the love or hatred of an inferior causes not readily any pa.s.sion to the superior, though that be the natural propensity of the imagination: While the love or hatred of a superior, causes a pa.s.sion to the inferior, contrary to its propensity. In short, the same facility of transition operates not in the same manner upon superior and inferior as upon contiguous and remote. These two phaenomena appear contradictory, and require some attention to be reconciled.

As the transition of ideas is here made contrary to the natural propensity of the imagination, that faculty must be overpowered by some stronger principle of another kind; and as there is nothing ever present to the mind but impressions and ideas, this principle must necessarily lie in the impressions. Now it has been observed, that impressions or pa.s.sions are connected only by their resemblance, and that where any two pa.s.sions place the mind in the same or in similar dispositions, it very naturally pa.s.ses from the one to the other: As on the contrary, a repugnance in the dispositions produces a difficulty in the transition of the pa.s.sions. But it is observable, that this repugnance may arise from a difference of degree as well as of kind; nor do we experience a greater difficulty in pa.s.sing suddenly from a small degree of love to a small degree of hatred, than from a small to a great degree of either of these affections. A man, when calm or only moderately agitated, is so different, in every respect, from himself, when disturbed with a violent pa.s.sion, that no two persons can be more unlike; nor is it easy to pa.s.s from the one extreme to the other, without a considerable interval betwixt them.

The difficulty is not less, if it be not rather greater, in pa.s.sing from the strong pa.s.sion to the weak, than in pa.s.sing from the weak to the strong, provided the one pa.s.sion upon its appearance destroys the other, and they do not both of them exist at once. But the case is entirely altered, when the pa.s.sions unite together, and actuate the mind at the same time. A weak pa.s.sion, when added to a strong, makes not so considerable a change in the disposition, as a strong when added to a weak; for which reason there is a closer connexion betwixt the great degree and the small, than betwixt the small degree and the great.

The degree of any pa.s.sion depends upon the nature of its object; and an affection directed to a person, who is considerable in our eyes, fills and possesses the mind much more than one, which has for its object a person we esteem of less consequence. Here then the contradiction betwixt the propensities of the imagination and pa.s.sion displays itself. When we turn our thought to a great and a small object, the imagination finds more facility in pa.s.sing from the small to the great, than from the great to the small; but the affections find a greater difficulty: And as the affections are a more powerful principle than the imagination, no wonder they prevail over it, and draw the mind to their side. In spite of the difficulty of pa.s.sing from the idea of great to that of little, a pa.s.sion directed to the former, produces always a similar pa.s.sion towards the latter; when the great and little are related together. The idea of the servant conveys our thought most readily to the master; but the hatred or love of the master produces with greater facility anger or good-will to the servant. The strongest pa.s.sion in this case takes the precedence; and the addition of the weaker making no considerable change on the disposition, the pa.s.sage is by that means rendered more easy and natural betwixt them.

As in the foregoing experiment we found, that a relation of ideas, which, by any particular circ.u.mstance, ceases to produce its usual effect of facilitating the transition of ideas, ceases likewise to operate on the pa.s.sions; so in the present experiment we find the same property of the impressions. Two different degrees of the same pa.s.sion are surely related together; but if the smaller be first present, it has little or no tendency to introduce the greater; and that because the addition of the great to the little, produces a more sensible alteration on the temper, than the addition of the little to the great. These phaenomena, when duly weighed, will be found convincing proofs of this hypothesis.

And these proofs will be confirmed, if we consider the manner in which the mind here reconciles the contradiction, I have observed betwixt the pa.s.sions and the imagination. The fancy pa.s.ses with more facility from the less to the greater, than from the greater to the less: But on the contrary a violent pa.s.sion produces more easily a feeble, than that does a violent. In this opposition the pa.s.sion in the end prevails over the imagination; but it is commonly by complying with it, and by seeking another quality, which may counter-ballance that principle, from whence the opposition arises. When we love the father or master of a family, we little think of his children or servants. But when these are present with us, or when it lies any ways in our power to serve them, the nearness and contiguity in this case encreases their magnitude, or at least removes that opposition, which the fancy makes to the transition of the affections. If the imagination finds a difficulty in pa.s.sing from greater to less, it finds an equal facility in pa.s.sing from remote to contiguous, which brings the matter to an equality, and leaves the way open from the one pa.s.sion to the other.

Eighth Experiment. I have observed that the transition from love or hatred to pride or humility, is more easy than from pride or humility to love or hatred; and that the difficulty, which the imagination finds in pa.s.sing from contiguous to remote, is the cause why we scarce have any instance of the latter transition of the affections. I must, however, make one exception, viz, when the very cause of the pride and humility is placed in some other person. For in that case the imagination is necessitated to consider the person, nor can it possibly confine its view to ourselves. Thus nothing more readily produces kindness and affection to any person, than his approbation of our conduct and character: As on the other hand, nothing inspires us with a stronger hatred, than his blame or contempt. Here it is evident, that the original pa.s.sion is pride or humility, whose object is self; and that this pa.s.sion is transfused into love or hatred, whose object is some other person, notwithstanding the rule I have already established, THAT THE IMAGINATION Pa.s.sES WITH DIFFICULTY FROM CONTIGUOUS TO REMOTE. But the transition in this case is not made merely on account of the relation betwixt ourselves and the person; but because that very person is the real cause of our first pa.s.sion, and of consequence is intimately connected with it. It is his approbation that produces pride; and disapprobation, humility. No wonder, then, the imagination returns back again attended with the related pa.s.sions of love and hatred. This is not a contradiction, but an exception to the rule; and an exception that arises from the same reason with the rule itself.

Such an exception as this is, therefore, rather a confirmation of the rule. And indeed, if we consider all the eight experiments I have explained, we shall find that the same principle appears in all of them, and that it is by means of a transition arising from a double relation of impressions and ideas, pride and humility, love and hatred are produced. An object without [First Experiment.] a relation, or [Second and Third Experiments] with but one, never produces either of these pa.s.sions; and it is [Fourth Experiment.] found that the pa.s.sion always varies in conformity to the relation. Nay we may observe, that where the relation, by any particular circ.u.mstance, has not its usual effect of producing a transition either of [Sixth Experiment.] ideas or of impressions, it ceases to operate upon the pa.s.sions, and gives rise neither to pride nor love, humility nor hatred. This rule we find still to hold good [Seventh and Eighth Experiments.] even under the appearance of its contrary; and as relation is frequently experienced to have no effect; which upon examination is found to proceed from some particular circ.u.mstance, that prevents the transition; so even in instances, where that circ.u.mstance, though present, prevents not the transition, it is found to arise from some other circ.u.mstance, which counter-balances it. Thus not only the variations resolve themselves into the general principle, but even the variations of these variations.

SECT. III DIFFICULTIES SOLVED

After so many and such undeniable proofs drawn from daily experience and observation, it may seem superfluous to enter into a particular examination of all the causes of love and hatred. I shall, therefore, employ the sequel of this part, First, In removing some difficulties, concerning particular causes of these pa.s.sions. Secondly, In examining the compound affections, which arise from the mixture of love and hatred with other emotions.

Nothing is more evident, than that any person acquires our kindness, or is exposed to our ill-will, in proportion to the pleasure or uneasiness we receive from him, and that the pa.s.sions keep pace exactly with the sensations in all their changes and variations. Whoever can find the means either by his services, his beauty, or his flattery, to render himself useful or agreeable to us, is sure of our affections: As on the other hand, whoever harms or displeases us never fails to excite our anger or hatred. When our own nation is at war with any other, we detest them under the character of cruel, perfidious, unjust and violent: But always esteem ourselves and allies equitable, moderate, and merciful. If the general of our enemies be successful, it is with difficulty we allow him the figure and character of a man. He is a sorcerer: He has a communication with daemons; as is reported of OLIVER CROMWELL, and the DUKE OF LUXEMBOURG: He is b.l.o.o.d.y-minded, and takes a pleasure in death and destruction. But if the success be on our side, our commander has all the opposite good qualities, and is a pattern of virtue, as well as of courage and conduct. His treachery we call policy: His cruelty is an evil inseparable from war. In short, every one of his faults we either endeavour to extenuate, or dignify it with the name of that virtue, which approaches it. It is evident the same method of thinking runs through common life.

There are some, who add another condition, and require not only that the pain and pleasure arise from the person, but likewise that it arise knowingly, and with a particular design and intention. A man, who wounds and harms us by accident, becomes not our enemy upon that account, nor do we think ourselves bound by any ties of grat.i.tude to one, who does us any service after the same manner. By the intention we judge of the actions, and according as that is good or bad, they become causes of love or hatred.

But here we must make a distinction. If that quality in another, which pleases or displeases, be constant and inherent in his person and charac