otive is
entirely as justifiable as our own.
Besides we may consider, that when we receive harm from any person, we
are apt to imagine him criminal, and it is with extreme difficulty
we allow of his justice and innocence. This is a clear proof, that,
independent of the opinion of iniquity, any harm or uneasiness has a
natural tendency to excite our hatred, and that afterwards we seek for
reasons upon which we may justify and establish the passion. Here the
idea of injury produces not the passion, but arises from it.
Nor is it any wonder that passion should produce the opinion of injury;
since otherwise it must suffer a considerable diminution, which all the
passions avoid as much as possible. The removal of injury may remove the
anger, without proving that the anger arises only from the injury. The
harm and the justice are two contrary objects, of which the one has a
tendency to produce hatred, and the other love; and it is according
to their different degrees, and our particular turn of thinking, that
either of the objects prevails, and excites its proper passion.
SECT. IV OF THE LOVE OF RELATIONS
Having given a reason, why several actions, that cause a real pleasure
or uneasiness, excite not any degree, or but a small one, of the passion
of love or hatred towards the actors; it will be necessary to shew,
wherein consists the pleasure or uneasiness of many objects, which we
find by experience to produce these passions.
According to the preceding system there is always required a double
relation of impressions and ideas betwixt the cause and effect, in order
to produce either love or hatred. But though this be universally true,
it is remarkable that the passion of love may be excited by only one
relation of a different kind, viz, betwixt ourselves and the object; or
more properly speaking, that this relation is always attended with both
the others. Whoever is united to us by any connexion is always sure of a
share of our love, proportioned to the connexion, without enquiring into
his other qualities. Thus the relation of blood produces the strongest
tie the mind is capable of in the love of parents to their children, and
a lesser degree of the same affection, as the relation lessens. Nor
has consanguinity alone this effect, but any other relation without
exception. We love our country-men, our neighbours, those of the same
trade, profession, and even name with ourselves. Every one of these
relations is
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