rutes have of each other's pain and
pleasure.

Every one has observed how much more dogs are animated when they hunt in
a pack, than when they pursue their game apart; and it is evident this
can proceed from nothing but from sympathy. It is also well known to
hunters, that this effect follows in a greater degree, and even in
too great a degree, where two packs, that are strangers to each other,
are joined together. We might, perhaps, be at a loss to explain this
phaenomenon, if we had not experience of a similar in ourselves.

Envy and malice are passions very remarkable in animals. They are
perhaps more common than pity; as requiring less effort of thought and
imagination.

PART III OF THE WILL AND DIRECT PASSIONS

SECT. I OF LIBERTY AND NECESSITY

We come now to explain the direct passions, or the impressions, which
arise immediately from good or evil, from pain or pleasure. Of this kind
are, desire and aversion, grief and joy, hope and fear.

Of all the immediate effects of pain and pleasure, there is none more
remarkable than the WILL; and though properly speaking, it be not
comprehended among the passions, yet as the full understanding of its
nature and properties, is necessary to the explanation of them, we shall
here make it the subject of our enquiry. I desire it may be observed,
that by the will, I mean nothing but the internal impression we feel and
are conscious of, when we knowingly give rise to any new motion of our
body, or new perception of our mind. This impression, like the preceding
ones of pride and humility, love and hatred, it is impossible to define,
and needless to describe any farther; for which reason we shall cut off
all those definitions and distinctions, with which philosophers are wont
to perplex rather than dear up this question; and entering at first
upon the subject, shall examine that long disputed question concerning
liberty and necessity; which occurs so naturally in treating of the
will.

It is universally acknowledged, that the operations of external bodies
are necessary, and that in the communication of their motion, in their
attraction, and mutual cohesion, there are nor the least traces of
indifference or liberty. Every object is determined by an absolute fate
toa certain degree and direction of irs motion, and can no more depart
from that precise line, in which it moves, than it can convert itself
into an angel, or spirit, or any superior substance. The ac