nd to the causes of
pains and pleasures, though in other respects indifferent; we have an
aversion for a certain drug, but there is in this a transition highly
illustrative of the force of the associating principle; our real
aversion being to a bitter sensation, and not to the visible appearance
of the drug.

Alluding (XX.) to the important difference between past and future time
in our ideas of pleasure and pain, he defines Hope and Fear as the
contemplation of a pleasurable or of a painful sensation, as future,
but not certain.

When the immediate causes of pleasurable and painful sensations are
viewed as past or future, we have a new series of states. In the past,
they are called Love and Hatred, or Aversion; in the future, the idea
of a pleasure, as certain in its arrival, is Joy--as probable, Hope;
the idea of future pain (certain) is not marked otherwise than by the
names Hatred, Aversion, Horror; the idea of the pain as probable is
some form of dread.

The _remote_ causes of our pleasures and pains are more interesting
than the immediate causes. The reason is their wide command. Thus,
Wealth, Power, and Dignity are causes cf a great range of pleasures:
Poverty, Impotence, and Contemptibility, of a wide range of pains. For
one thing, the first are the means of procuring the services of our
fellow-creatures; this fact is of the highest consequence in morals, as
showing how deeply our happiness is entwined with the actions of other
beings. The author illustrates at length the influence of these remote
and comprehensive agencies; and as it is an influence entirely the
result of association, it attests the magnitude of that power of the
mind.

But our fellow-creatures are the subjects of affections, not merely as
the instrumentality set in motion by Wealth, Power, and Dignity, but in
their proper personality. This leads the author to the consideration of
the pleasurable affections of Friendship, Kindness, Family, Country,
Party, Mankind. He resolves them all into associations with our
primitive pleasures. Thus, to take the example of Kindness, which will
show how he deals with the disinterested affection;--The idea of a man
enjoying a train of pleasures, or happiness, is felt by everybody to be
a pleasurable idea; this can arise from nothing but the association of
our own pleasures with the idea of his pleasures. The pleasurable
association composed of the ideas of a man and of his pleasures, and
the painful ass