xtending of our sympathy depends in a great measure upon
our sense of his present condition. It is a great effort of imagination,
to form such lively ideas even of the present sentiments of others as
to feel these very sentiments; but it is impossible we coued extend this
sympathy to the future, without being aided by some circumstance in
the present, which strikes upon us in a lively manner. When the present
misery of another has any strong influence upon me, the vivacity of the
conception is not confined merely to its immediate object, but diffuses
its influence over all the related ideas, and gives me a lively notion
of all the circumstances of that person, whether past, present, or
future; possible, probable or certain. By means of this lively notion
I am interested in them; take part with them; and feel a sympathetic
motion in my breast, conformable to whatever I imagine in his. If I
diminish the vivacity of the first conception, I diminish that of the
related ideas; as pipes can convey no more water than what arises at
the fountain. By this diminution I destroy the future prospect, which is
necessary to interest me perfectly in the fortune of another. I may
feel the present impression, but carry my sympathy no farther, and never
transfuse the force of the first conception into my ideas of the related
objects. If it be another's misery, which is presented in this feeble
manner, I receive it by communication, and am affected with all the
passions related to it: But as I am not so much interested as to
concern myself in his good fortune, as well as his bad, I never feel the
extensive sympathy, nor the passions related to it.

Now in order to know what passions are related to these different kinds
of sympathy, we must consider, that benevolence is an original pleasure
arising from the pleasure of the person beloved, and a pain proceeding
from his pain: From which correspondence of impressions there arises a
subsequent desire of his pleasure, and aversion to his pain. In order,
then, to make a passion run parallel with benevolence, it is requisite
we should feel these double impressions, correspondent to those of the
person, whom we consider; nor is any one of them alone sufficient for
that purpose. When we sympathize only with one impression, and that
a painful one, this sympathy is related to anger and to hatred, upon
account of the uneasiness it conveys to us. But as the extensive or
limited sympathy depends upon the