ind of abridgment of our reasonings concerning the former, in
order to explain the latter.

As the immediate object of pride and humility is self or that identical
person, of whose thoughts, actions, and sensations we are intimately
conscious; so the object of love and hatred is some other person, of
whose thoughts, actions, and sensations we are not conscious. This is
sufficiently evident from experience. Our love and hatred are always
directed to some sensible being external to us; and when we talk
of self-love, it is not in a proper sense, nor has the sensation it
produces any thing in common with that tender emotion which is excited
by a friend or mistress. It is the same case with hatred. We may be
mortified by our own faults and follies; but never feel any anger or
hatred except from the injuries of others.

But though the object of love and hatred be always some other person, it
is plain that the object is not, properly speaking, the cause of these
passions, or alone sufficient to excite them. For since love and hatred
are directly contrary in their sensation, and have the same object in
common, if that object were also their cause, it would produce these
opposite passions in an equal degree; and as they must, from the very
first moment, destroy each other, none of them would ever be able to
make its appearance. There must, therefore, be some cause different from
the object.

If we consider the causes of love and hatred, we shall find they are
very much diversifyed, and have not many things in common. The virtue,
knowledge, wit, good sense, good humour of any person, produce love
and esteem; as the opposite qualities, hatred and contempt. The same
passions arise from bodily accomplishments, such as beauty, force,
swiftness, dexterity; and from their contraries; as likewise from the
external advantages and disadvantages of family, possession, cloaths,
nation and climate. There is not one of these objects, but what by its
different qualities may produce love and esteem, or hatred and contempt.

From the view of these causes we may derive a new distinction betwixt
the quality that operates, and the subject on which it is placed. A
prince, that is possessed of a stately palace, commands the esteem
of the people upon that account; and that first, by the beauty of the
palace, and secondly, by the relation of property, which connects it
with him. The removal of either of these destroys the passion; which
evidently p