which we sympathize; besides this, I
say, we must be assisted by the relations of resemblance and contiguity,
in order to feel the sympathy in its full perfection. And since these
relations can entirely convert an idea into an impression, and convey
the vivacity of the latter into the former, so perfectly as to lose
nothing of it in the transition, we may easily conceive how the relation
of cause and effect alone, may serve to strengthen and inliven an
idea. In sympathy there is an evident conversion of an idea into an
impression. This conversion arises from the relation of objects to
ourself. Ourself is always intimately present to us. Let us compare
all these circumstances, and we shall find, that sympathy is exactly
correspondent to the operations of our understanding; and even contains
something more surprizing and extraordinary.

It is now time to turn our view from the general consideration of
sympathy, to its influence on pride and humility, when these passions
arise from praise and blame, from reputation and infamy. We may observe,
that no person is ever praised by another for any quality, which would
not, if real, produce, of itself, a pride in the person possest of
it. The elogiums either turn upon his power, or riches, or family,
or virtue; all of which are subjects of vanity, that we have already
explained and accounted for. It is certain, then, that if a person
considered himself in the same light, in which he appears to his
admirer, he would first receive a separate pleasure, and afterwards a
pride or self-satisfaction, according to the hypothesis above explained.
Now nothing is more natural than for us to embrace the opinions of
others in this particular; both from sympathy, which renders all their
sentiments intimately present to us; and from reasoning, which makes us
regard their judgment, as a kind of argument for what they affirm.
These two principles of authority and sympathy influence almost all our
opinions; but must have a peculiar influence, when we judge of our own
worth and character. Such judgments are always attended with passion
[Book I, Part III. Sect. 10.]; and nothing tends more to disturb
our understanding, and precipitate us into any opinions, however
unreasonable, than their connexion with passion; which diffuses itself
over the imagination, and gives an additional force to every related
idea. To which we may add, that being conscious of great partiality in
our own favour, we are pecu