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The phrases in their context!


The organs are so disposed as to produce the passion; and the passion, after its production, naturally produces a certain idea.
All this needs no proof.
It is evident we never should be possest of that passion, were there not a disposition of mind proper for it; and it is as evident, that the passion always turns our view to ourselves, and makes us think of our own qualities and circumstances.
This being fully comprehended, it may now be asked, WHETHER NATURE PRODUCES THE PASSION IMMEDIATELY, OF HERSELF; OR WHETHER SHE MUST BE ASSISTED BY THE CO-OPERATION OF OTHER CAUSES? For it is observable, that in this particular her conduct is different in the different passions and sensations.
The palate must be excited by an external object, in order to produce any relish: But hunger arises internally, without the concurrence of any external object.
But however the case may stand with other passions and impressions, it is certain, that pride requires the assistance of some foreign object, and that the organs, which produce it, exert not themselves like the heart and arteries, by an original internal movement.
For first, daily experience convinces us, that pride requires certain causes to excite it, and languishes when unsupported by some excellency in the character, in bodily accomplishments, in cloaths, equipage or fortune.
SECONDLY, it is evident pride would be perpetual, if it arose immediately from nature; since the object is always the same, and there is no disposition of body peculiar to pride, as there is to thirst and hunger.
Thirdly, Humility is in the very same situation with pride; and therefore, either must, upon this supposition, be perpetual likewise, or must destroy the contrary passion from, the very first moment; so that none of them coued ever make its appearance.
Upon the whole, we may rest satisfyed with the foregoing conclusion, that pride must have a cause, as well as an object, and that the one has no influence without the other.
The difficulty, then, is only to discover this cause, and find what it is that gives the first motion to pride, and sets those organs in action, which are naturally fitted to produce that emotion.
Upon my consulting experience, in order to resolve this difficulty, I immediately find a hundred different causes, that produce pride; and upon examining these causes, I suppose, what at first I perceive to be probable, that all of them concur in two circumstances; which are, that of themselves they produce an impression, allyed to the passion, and are placed on a subject, allyed to the object of the passion.
When I consider after this the nature of relation, and its effects both on the passions and ideas, I can no longer doubt, upon these suppositions, that it is the very principle, which gives rise to pride, and bestows motion on those organs, which being naturally disposed to produce that affection, require only a first impulse or beginning to their action.
Any thing, that gives a pleasant sensation, and is related to self, excites the passion of pride, which is also agreeable, and has self for its object.
What I have said of pride is equally true of humility.
The sensation of humility is uneasy, as that of pride is agreeable; for which reason the separate sensation, arising from the causes, must be reversed, while the relation to self continues the same.
Though pride and humility are directly contrary in their effects, and in their sensations, they have notwithstanding the same object; so that it is requisite only to change the relation of impressions, without making any change upon that of ideas.
Accordingly we find, that a beautiful house, belonging to ourselves, produces pride; and that the same house, still belonging to ourselves, produces humility, when by any accident its beauty is changed into deformity, and thereby the sensation of pleasure, which corresponded to pride, is transformed into pain, which is related to humility.
The double relation between the ideas and impressions subsists in both cases, and produces an easy transition from the one emotion to the other.
In a word, nature has bestowed a kind of attraction on certain impressions and ideas, by which one of them, upon its appearance, naturally introduces its correlative.
If these two attractions or associations of impressions and ideas concur on the same object, they mutually assist each other, and the transition of the affections and of the imagination is made with the greatest ease and facility.