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The phrases in their context!

Extract from A TREATISE OF HUMAN NATURE:

The conjunction of this desire and aversion with love and hatred may be accounted for by two different hypotheses.
The first is, that love and hatred have not only a cause, which excites them, viz, pleasure and pain; and an object, to which they are directed, viz, a person or thinking being; but likewise an end, which they endeavour to attain, viz, the happiness or misery of the person beloved or hated; all which views, mixing together, make only one passion.
According to this system, love is nothing but the desire of happiness to another person, and hatred that of misery.
The desire and aversion constitute the very nature of love and hatred.
They are not only inseparable but the same.
But this is evidently contrary to experience.
For though it is certain we never love any person without desiring his happiness, nor hate any without wishing his misery, yet these desires arise only upon the ideas of the happiness or misery of our friend or enemy being presented by the imagination, and are not absolutely essential to love and hatred.
They are the most obvious and natural sentiments of these affections, but not the only ones.
The passions may express themselves in a hundred ways, and may subsist a considerable time, without our reflecting on the happiness or misery of their objects; which clearly proves, that these desires are not the same with love and hatred, nor make any essential part of them.
We may, therefore, infer, that benevolence and anger are passions different from love and hatred, and only conjoined with them, by the original constitution of the mind.
As nature has given to the body certain appetites and inclinations, which she encreases, diminishes, or changes according to the situation of the fluids or solids; she has proceeded in the same manner with the mind.
According as we are possessed with love or hatred, the correspondent desire of the happiness or misery of the person, who is the object of these passions, arises in the mind, and varies with each variation of these opposite passions.
This order of things, abstractedly considered, is not necessary.
Love and hatred might have been unattended with any such desires, or their particular connexion might have been entirely reversed.
If nature had so pleased, love might have had the same effect as hatred, and hatred as love.
I see no contradiction in supposing a desire of producing misery annexed to love, and of happiness to hatred.
If the sensation of the passion and desire be opposite, nature coued have altered the sensation without altering the tendency of the desire, and by that means made them compatible with each other.
SECT. VII OF COMPASSION
But though the desire of the happiness or misery of others, according to the love or hatred we bear them, be an arbitrary and original instinct implanted in our nature, we find it may be counterfeited on many occasions, and may arise from secondary principles.
Pity is a concern for, and malice a joy in the misery of others, without any friendship or enmity to occasion this concern or joy.
We pity even strangers, and such as are perfectly indifferent to us: And if our ill-will to another proceed from any harm or injury, it is not, properly speaking, malice, but revenge.