lity.

The SECOND quality, which I discover in these passions, and which I
likewise consider an an original quality, is their sensations, or the
peculiar emotions they excite in the soul, and which constitute their
very being and essence. Thus pride is a pleasant sensation, and humility
a painful; and upon the removal of the pleasure and pain, there is in
reality no pride nor humility. Of this our very feeling convinces us;
and beyond our feeling, it is here in vain to reason or dispute.

If I compare, therefore, these two established properties of the
passions, viz, their object, which is self, and their sensation, which
is either pleasant or painful, to the two supposed properties of the
causes, viz, their relation to self, and their tendency to produce a
pain or pleasure, independent of the passion; I immediately find, that
taking these suppositions to be just, the true system breaks in upon me
with an irresistible evidence. That cause, which excites the passion, is
related to the object, which nature has attributed to the passion;
the sensation, which the cause separately produces, is related to
the sensation of the passion: From this double relation of ideas and
impressions, the passion is derived. The one idea is easily converted
into its correlative; and the one impression into that, which resembles
and corresponds to it: With how much greater facility must this
transition be made, where these movements mutually assist each other,
and the mind receives a double impulse from the relations both of its
impressions and ideas?

That we may comprehend this the better, we must suppose, that nature has
given to the organs of the human mind, a certain disposition fitted to
produce a peculiar impression or emotion, which we call pride: To this
emotion she has assigned a certain idea, viz, that of self, which it
never fails to produce. This contrivance of nature is easily conceived.
We have many instances of such a situation of affairs. The nerves of the
nose and palate are so disposed, as in certain circumstances to convey
such peculiar sensations to the mind: The sensations of lust and hunger
always produce in us the idea of those peculiar objects, which are
suitable to each appetite. These two circumstances are united in pride.
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