the only ones. The passions may express themselves in a hundred ways,
and may subsist a considerable time, without our reflecting on the
happiness or misery of their objects; which clearly proves, that these
desires are not the same with love and hatred, nor make any essential
part of them.

We may, therefore, infer, that benevolence and anger are passions
different from love and hatred, and only conjoined with them, by the
original constitution of the mind. As nature has given to the body
certain appetites and inclinations, which she encreases, diminishes,
or changes according to the situation of the fluids or solids; she
has proceeded in the same manner with the mind. According as we are
possessed with love or hatred, the correspondent desire of the happiness
or misery of the person, who is the object of these passions, arises
in the mind, and varies with each variation of these opposite passions.
This order of things, abstractedly considered, is not necessary. Love
and hatred might have been unattended with any such desires, or their
particular connexion might have been entirely reversed. If nature had
so pleased, love might have had the same effect as hatred, and hatred as
love. I see no contradiction in supposing a desire of producing misery
annexed to love, and of happiness to hatred. If the sensation of the
passion and desire be opposite, nature coued have altered the sensation
without altering the tendency of the desire, and by that means made them
compatible with each other.

SECT. VII OF COMPASSION

But though the desire of the happiness or misery of others, according to
the love or hatred we bear them, be an arbitrary and original instinct
implanted in our nature, we find it may be counterfeited on many
occasions, and may arise from secondary principles. Pity is a concern
for, and malice a joy in the misery of others, without any friendship or
enmity to occasion this concern or joy. We pity even strangers, and
such as are perfectly indifferent to us: And if our ill-will to another
proceed from any harm or injury, it is not, properly speaking, malice,
but revenge. But if we examine these affections of pity and malice we
shall find them to be secondary ones, arising from original affections,
which are varied by some particular turn of thought and imagination.

It will be easy to explain the passion of pity, from the precedent
reasoning concerning sympathy. We have a lively idea of every thing
relat