h a country, to which we are both
utter strangers; it is evident, that if the prospects be beautiful,
the roads agreeable, and the inns commodious, this may put me into good
humour both with myself and fellow-traveller. But as we suppose, that
this country has no relation either to myself or friend it can never be
the immediate cause of pride or love; and therefore if I found not the
passion on some other object, that bears either of us a closer relation,
my emotions are rather to be considerd as the overflowings of an elevate
or humane disposition, than as an established passion. The case is the
same where the object produces uneasiness.

Fourth Experiment. Having found, that neither an object without any
relation of ideas or impressions, nor an object, that has only one
relation, can ever cause pride or humility, love or hatred; reason alone
may convince us, without any farther experiment, that whatever has a
double relation must necessarily excite these passions; since it is
evident they must have some cause. But to leave as little room for doubt
as possible, let us renew our experiments, and see whether the event in
this case answers our expectation. I choose an object, such as virtue,
that causes a separate satisfaction: On this object I bestow a relation
to self; and find, that from this disposition of affairs, there
immediately arises a passion. But what passion? That very one of pride,
to which this object bears a double relation. Its idea is related
to that of self, the object of the passion: The sensation it causes
resembles the sensation of the passion. That I may be sure I am not
mistaken in this experiment, I remove first one relation; then another;
and find, that each removal destroys the passion, and leaves the object
perfectly indifferent. But I am not content with this. I make a still
farther trial; and instead of removing the relation, I only change
it for one of a different kind. I suppose the virtue to belong to my
companion, not to myself; and observe what follows from this alteration.
I immediately perceive the affections wheel to about, and leaving pride,
where there is only one relation, viz, of impressions, fall to the side
of love, where they are attracted by a double relation of impressions
and ideas. By repeating the same experiment, in changing anew the
relation of ideas, I bring the affections back to pride; and by a new
repetition I again place them at love or kindness. Being fully convince