| 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 passions; and it is [Fourth Experiment.] found that the passion always varies in conformity to the relation. |
| Nay we may observe, that where the relation, by any particular circumstance, has not its usual effect of producing a transition either of [Sixth Experiment.] ideas or of impressions, it ceases to operate upon the passions, 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 circumstance, that prevents the transition; so even in instances, where that circumstance, though present, prevents not the transition, it is found to arise from some other circumstance, 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 passions. |
| 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 passions 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 bloody-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 gratitude 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. |