| It is plain they arise not from the double relations of impressions and ideas, if we regard only the present sensation. |
| For takeing the first case of rivalship; though the pleasure and advantage of an antagonist necessarily causes my pain and loss, yet to counter-ballance this, his pain and loss causes my pleasure and advantage; and supposing him to be unsuccessful, I may by this means receive from him a superior degree of satisfaction. |
| In the same manner the success of a partner rejoices me, but then his misfortunes afflict me in an equal proportion; and it is easy to imagine, that the latter sentiment may in many cases preponderate. |
| But whether the fortune of a rival or partner be good or bad, I always hate the former and love the latter. |
| This love of a partner cannot proceed from the relation or connexion betwixt us; in the same manner as I love a brother or countryman. |
| A rival has almost as close a relation to me as a partner. |
| For as the pleasure of the latter causes my pleasure, and his pain my pain; so the pleasure of the former causes my pain, and his pain my pleasure. |
| The connexion, then, of cause and effect is the same in both cases; and if in the one case, the cause and effect have a farther relation of resemblance, they have that of contrariety in the other; which, being also a species of resemblance, leaves the matter pretty equal. |
| The only explication, then, we can give of this phaenomenon is derived from that principle of a parallel direction above-mentioned. |
| Our concern for our own interest gives us a pleasure in the pleasure, and a pain in the pain of a partner, after the same manner as by sympathy we feel a sensation correspondent to those, which appear in any person, who is present with us. |
| On the other hand, the same concern for our interest makes us feel a pain in the pleasure, and a pleasure in the pain of a rival; and in short the same contrariety of sentiments as arises from comparison and malice. |
| Since, therefore, a parallel direction of the affections, proceeding from interest, can give rise to benevolence or anger, no wonder the same parallel direction, derived from sympathy and from comparison, should have the same effect. |
| In general we may observe, that it is impossible to do good to others, from whatever motive, without feeling some touches of kindness and good-will towards them; as the injuries we do, not only cause hatred in the person, who suffers them, but even in ourselves. |
| These phaenomena, indeed, may in part be accounted for from other principles. |
| But here there occurs a considerable objection, which it will be necessary to examine before we proceed any farther. |
| I have endeavoured to prove, that power and riches, or poverty and meanness; which give rise to love or hatred, without producing any original pleasure or uneasiness; operate upon us by means of a secondary sensation derived from a sympathy with that pain or satisfaction, which they produce in the person, who possesses them. |
| From a sympathy with his pleasure there arises love; from that with his uneasiness, hatred. |
| But it is a maxim, which I have just now established, and which is absolutely necessary to the explication of the phaenomena of pity and malice, that it is not the present sensation or momentary pain or pleasure, which determines the character of any passion, but the general bent or tendency of it from the beginning to the end. |
| For this reason, pity or a sympathy with pain produces love, and that because it interests us in the fortunes of others, good or bad, and gives us a secondary sensation correspondent to the primary; in which it has the same influence with love and benevolence. |
| Since then this rule holds good in one case, why does it not prevail throughout, and why does sympathy in uneasiness ever produce any passion beside good-will and kindness? Is it becoming a philosopher to alter his method of reasoning, and run from one principle to its contrary, according to the particular phaenomenon, which he would explain? |
| I have mentioned two different causes, from which a transition of passion may arise, viz, a double relation of ideas and impressions, and what is similar to it, a conformity in the tendency and direction of any two desires, which arise from different principles. |