thus connected to the cause
of the impression by these double relations, which I have all along
required. The virtue of a brother must make me love him; as his vice
or infamy must excite the contrary passion. But to judge only from the
situation of affairs, I should not expect, that the affections would
rest there, and never transfuse themselves into any other impression. As
there is here a person, who by means of a double relation is the object
of my passion, the very same reasoning leads me to think the passion
will be carryed farther. The person has a relation of ideas to myself,
according to the supposition; the passion, of which he is the object, by
being either agreeable or uneasy, has a relation of impressions to pride
or humility. It is evident, then, that one of these passions must arise
from the love or hatred.

This is the reasoning I form in conformity to my hypothesis; and am
pleased to find upon trial that every thing answers exactly to my
expectation. The virtue or vice of a son or brother not only excites
love or hatred, but by a new transition, from similar causes, gives rise
to pride or humility. Nothing causes greater vanity than any shining
quality in our relations; as nothing mortifies us more than their vice
or infamy. This exact conformity of experience to our reasoning is
a convincing proof of the solidity of that hypothesis, upon which we
reason.

Sixth Experiment. This evidence will be still augmented, if we reverse
the experiment, and preserving still the same relations, begin only with
a different passion. Suppose, that instead of the virtue or vice of a
son or brother, which causes first love or hatred, and afterwards pride
or humility, we place these good or bad qualities on ourselves,
without any immediate connexion with the person, who is related to us:
Experience shews us, that by this change of situation the whole chain is
broke, and that the mind is not conveyed from one passion to another,
as in the preceding instance. We never love or hate a son or brother
for the virtue or vice we discern in ourselves; though it is evident
the same qualities in him give us a very sensible pride or humility. The
transition from pride or humility to love or hatred is not so natural
as from love or hatred to pride or humility. This may at first sight be
esteemed contrary to my hypothesis; since the relations of impressions
and ideas are in both cases precisely the same. Pride and humility are
impres