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The phrases in their context!

Extract from A TREATISE OF HUMAN NATURE:

Ignorance and simplicity are disagreeable and mean, which in the same manner gives them a double connexion with humility, and a single one with hatred.
We may, therefore, consider it as certain, that though the same object always produces love and pride, humility and hatred, according to its different situations, yet it seldom produces either the two former or the two latter passions, in the same proportion.
It is here we must seek for a solution of the difficulty above-mentioned, why any object ever excites pure love or hatred, and does not always produce respect or contempt, by a mixture of humility or pride.
No quality in another gives rise to humility by comparison, unless it would have produced pride by being placed in ourselves; and vice versa no object excites pride by comparison, unless it would have produced humility by the direct survey.
This is evident, objects always produce by comparison a sensation directly contrary to their original one.
Suppose, therefore, an object to be presented, which is peculiarly fitted to produce love, but imperfectly to excite pride; this object, belonging to another, gives rise directly to a great degree of love, but to a small one of humility by comparison; and consequently that latter passion is scarce felt in the compound, nor is able to convert the love into respect.
This is the case with good nature, good humour, facility, generosity, beauty, and many other qualities.
These have a peculiar aptitude to produce love in others; but not so great a tendency to excite pride in ourselves: For which reason the view of them, as belonging to another person, produces pure love, with but a small mixture of humility and respect.
It is easy to extend the same reasoning to the opposite passions.
Before we leave this subject, it may not be amiss to account for a pretty curious phaenomenon, viz, why we commonly keep at a distance such as we contemn, and allow not our inferiors to approach too near even in place and situation.
It has already been observed, that almost every kind of idea is attended with some emotion, even the ideas of number and extension, much more those of such objects as are esteemed of consequence in life, and fix our attention.
It is not with entire indifference we can survey either a rich man or a poor one, but must feel some faint touches at least, of respect in the former case, and of contempt in the latter.
These two passions are contrary to each other; but in order to make this contrariety be felt, the objects must be someway related; otherwise the affections are totally separate and distinct, and never encounter.
The relation takes place wherever the persons become contiguous; which is a general reason why we are uneasy at seeing such disproportioned objects, as a rich man and a poor one, a nobleman and a porter, in that situation.
This uneasiness, which is common to every spectator, must be more sensible to the superior; and that because the near approach of the inferior is regarded as .a piece of illbreeding, and shews that he is not sensible of the disproportion, and is no way affected by it.
A sense of superiority in another breeds in all men an inclination to keep themselves at a distance from him, and determines them to redouble the marks of respect and reverence, when they are obliged to approach him; and where they do not observe that conduct, it is a proof they are not sensible of his superiority.
From hence too it proceeds, that any great difference in the degrees of any quality is called a distance by a common metaphor, which, however trivial it may appear, is founded on natural principles of the imagination.
A great difference inclines us to produce a distance.
The ideas of distance and difference are, therefore, connected together.
Connected ideas are readily taken for each other; and this is in general the source of the metaphor, as we shall have occasion to observe afterwards.
SECT. XI OF THE AMOROUS PASSION, OR LOVE BETWIXT THE SEXES