er person, how closely so ever connected with us.
This easy or difficult transition of the imagination operates upon the
passions, and facilitates or retards their transition, which is a clear
proof, that these two faculties of the passions and imagination are
connected together, and that the relations of ideas have an influence
upon the affections. Besides innumerable experiments that prove this,
we here find, that even when the relation remains; if by any particular
circumstance its usual effect upon the fancy in producing an association
or transition of ideas, is prevented; its usual effect upon the
passions, in conveying us from one to another, is in like manner
prevented.

Some may, perhaps, find a contradiction betwixt this phaenomenon
and that of sympathy, where the mind passes easily from the idea of
ourselves to that of any other object related to us. But this difficulty
will vanish, if we consider that in sympathy our own person is not the
object of any passion, nor is there any thing, that fixes our attention
on ourselves; as in the present case, where we are supposed to be
actuated with pride or humility. Ourself, independent of the perception
of every other object, is in reality nothing: For which reason we must
turn our view to external objects; and it is natural for us to consider
with most attention such as lie contiguous to us, or resemble us. But
when self is the object of a passion, it is not natural to quit the
consideration of it, till the passion be exhausted: in which case the
double relations of impressions and ideas can no longer operate.

Seventh Experiment. To put this whole reasoning to a farther trial, let
us make a new experiment; and as we have already seen the effects of
related passions and ideas, let us here suppose an identity of passions
along with a relation of ideas; and let us consider the effects of this
new situation. It is evident a transition of the passions from the one
object to the other is here in all reason to be expected; since the
relation of ideas is supposed still to continue, and identity of
impressions must produce a stronger connexion, than the most perfect
resemblance, that can be imagined. If a double relation, therefore, of
impressions and ideas is able to produce a transition from one to the
other, much more an identity of impressions with a relation of ideas.
Accordingly we find, that when we either love or hate any person,
the passions seldom continue within