fs, that none of
these principles is the just one, and that we only desire, by a number
of falsehoods, to cover our ignorance of the truth.

SECT. IV OF THE RELATIONS OF IMPRESSIONS AND IDEAS

Thus we have established two truths without any obstacle or difficulty,
that IT IS FROM NATURAL PRINCIPLES THIS VARIETY OF CAUSES EXCITES PRIDE
AND HUMILITY, and that IT IS NOT BY A DIFFERENT PRINCIPLE EACH DIFFERENT
CAUSE IS ADAPTED TO ITS PASSION. We shall now proceed to enquire how
we may reduce these principles to a lesser number, and find among the
causes something common, on which their influence depends.

In order to this we must reflect on certain properties of human nature,
which though they have a mighty influence on every operation both of
the understanding and passions, are not commonly much insisted on by
philosophers. The first of these is the association of ideas, which I
have so often observed and explained. It is impossible for the mind to
fix itself steadily upon one idea for any considerable time; nor can
it by its utmost efforts ever arrive at such a constancy. But however
changeable our thoughts may be, they are not entirely without rule and
method in their changes. The rule, by which they proceed, is to pass
from one object to what is resembling, contiguous to, or produced by it.
When one idea is present to the imagination, any other, united by these
relations, naturally follows it, and enters with more facility by means
of that introduction.

The second property I shall observe in the human mind is a like
association of impressions. All resembling impressions are connected
together, and no sooner one arises than the rest immediately follow.
Grief and disappointment give rise to anger, anger to envy, envy to
malice, and malice to grief again, till the whole circle be compleated.
In like manner our temper, when elevated with joy, naturally throws
itself into love, generosity, pity, courage, pride, and the other
resembling affections. It is difficult for the mind, when actuated by
any passion, to confine itself to that passion alone, without any
change or variation. Human nature is too inconstant to admit of any such
regularity. Changeableness is essential to it. And to what can it so
naturally change as to affections or emotions, which are suitable to the
temper, and agree with that set of passions, which then prevail? It is
evident, then, there is an attraction or association among impressions,
as