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Extract from A TREATISE OF HUMAN NATURE:

These sentiments produce love or hatred; and love or hatred, by the original constitution of human passion, is attended with benevolence or anger; that is, with a desire of making happy the person we love, and miserable the person we hate.
We have treated of this more fully on another occasion.
SECT. II OF GREATNESS OF MIND
It may now be proper to illustrate this general system of morals, by applying it to particular instances of virtue and vice, and shewing how their merit or demerit arises from the four sources here explained.
We shall begin with examining the passions of pride and humility, and shall consider the vice or virtue that lies in their excesses or just proportion.
An excessive pride or overweaning conceit of ourselves is always esteemed vicious, and is universally hated; as modesty, or a just sense of our weakness, is esteemed virtuous, and procures the good-will of every-one.
Of the four sources of moral distinctions, this is to be ascribed to the third; viz, the immediate agreeableness and disagreeableness of a quality to others, without any reflections on the tendency of that quality.
In order to prove this, we must have recourse to two principles, which are very conspicuous in human nature.
The first of these is the sympathy, and communication of sentiments and passions above-mentioned.
So close and intimate is the correspondence of human souls, that no sooner any person approaches me, than he diffuses on me all his opinions, and draws along my judgment in a greater or lesser degree.
And though, on many occasions, my sympathy with him goes not so far as entirely to change my sentiments, and way of thinking; yet it seldom is so weak as not to disturb the easy course of my thought, and give an authority to that opinion, which is recommended to me by his assent and approbation.
Nor is it any way material upon what subject he and I employ our thoughts.
Whether we judge of an indifferent person, or of my own character, my sympathy gives equal force to his decision: And even his sentiments of his own merit make me consider him in the same light, in which he regards himself.
This principle of sympathy is of so powerful and insinuating a nature, that it enters into most of our sentiments and passions, and often takes place under the appearance of its contrary.
For it is remarkable, that when a person opposes me in any thing, which I am strongly bent upon, and rouzes up my passion by contradiction, I have always a degree of sympathy with him, nor does my commotion proceed from any other origin.
We may here observe an evident conflict or rencounter of opposite principles and passions.
On the one side there is that passion or sentiment, which is natural to me; and it is observable, that the stronger this passion is, the greater is the commotion.
There must also be some passion or sentiment on the other side; and this passion can proceed from nothing but sympathy.
The sentiments of others can never affect us, but by becoming, in some measure, our own; in which case they operate upon us, by opposing and encreasing our passions, in the very same manner, as if they had been originally derived from our own temper and disposition.
While they remain concealed in the minds of others, they can never have an influence upon us: And even when they are known, if they went no farther than the imagination, or conception; that faculty is so accustomed to objects of every different kind, that a mere idea, though contrary to our sentiments and inclinations, would never alone be able to affect us.
The second principle I shall take notice of is that of comparison, or the variation of our judgments concerning ob jects, according to the proportion they bear to those with which we compare them.