when transfered to ourselves; and consequently ought to be causes
of humility, as well as love, while they belong to others, and are only
compared to those, which we ourselves possess. In like manner every
quality, which, by being directly considered, produces hatred, ought
always to give rise to pride by comparison, and by a mixture of these
passions of hatred and pride ought to excite contempt or scorn. The
difficulty then is, why any objects ever cause pure love or hatred, and
produce not always the mixt passions of respect and contempt.

I have supposed all along, that the passions of love and pride, and
those of humility and hatred are similar in their sensations, and that
the two former are always agreeable, and the two latter painful.
But though this be universally true, it is observable, that the two
agreeable, as well as the two painful passions, have some difference,
and even contrarieties, which distinguish them. Nothing invigorates and
exalts the mind equally with pride and vanity; though at the same time
love or tenderness is rather found to weaken and infeeble it. The same
difference is observable betwixt the uneasy passions. Anger and hatred
bestow a new force on all our thoughts and actions; while humility and
shame deject and discourage us. Of these qualities of the passions, it
will be necessary to form a distinct idea. Let us remember, that pride
and hatred invigorate the soul; and love and humility infeeble it.

From this it follows, that though the conformity betwixt love and hatred
in the agreeableness of their sensation makes them always be excited by
the same objects, yet this other contrariety is the reason, why they are
excited in very different degrees. Genius and learning are pleasant
and magnificent objects, and by both these circumstances are adapted to
pride and vanity; but have a relation to love by their pleasure only.
Ignorance and simplicity are disagreeable and mean, which in the same
manner gives them a double connexion with humility, and a single one
with hatred. We may, therefore, consider it as certain, that though
the same object always produces love and pride, humility and hatred,
according to its different situations, yet it seldom produces either the
two former or the two latter passions, in the same proportion.

It is here we must seek for a solution of the difficulty
above-mentioned, why any object ever excites pure love or hatred, and
does not always produce respect or co