ding passion, by
being seen and conversed with. This we grant is one way; but does it
follow that there is no other? To assert this, would be something like
maintaining, in contradiction to universal experience, that objects of
vision alone are capable of attracting our regard. But nothing can be
more unfounded than such a supposition. It might appear to be too
nearly approaching to the ludicrous, to suggest as an example to the
contrary, the metaphysician's attachment to his insubstantial
speculations, or the zeal displayed in the pursuit,

Extra flammantia moenia mundi,

of abstract sciences, where there is no idea of bringing them "within
the visible diurnal sphere" to the vulgarity of practical application.
The instance of the novel before-mentioned, proves, that we may be
extremely affected by what we know to be merely ideal incidents and
beings. By much thinking or talking of any one; by using our minds to
dwell on his excellences; by placing him in imaginary situations which
interest and affect us; we find ourselves becoming insensibly more and
more attached to him: whereas it is the surest expedient for
extinguishing an attachment which already exists, to engage in such
occupations or society, as may cause our casual thoughts and more fixed
meditations to be diverted from the object of it. Ask a mother who has
been long separated from her child, especially if he has been in
circumstances of honour, or of danger, to draw her attention to him, and
to keep it in wakefulness and exercise, and she will tell you, that so
far from becoming less dear, he appears to have grown more the object of
her affections. She seems to herself to love him even better than the
child who has been living under her roof, and has been daily in her
view. How does she rejoice in his good fortune, and weep over his
distresses! With what impatience does she anticipate the time of his
return!

We find therefore that sight and personal intercourse do not seem
necessary to the production or increase of attachment, where the means
of _close contact_ have been afforded; but on the other hand, if an
object have been prevented from coming into _close contact_, sight and
personal intercourse are not sufficient to give it the power of exciting
the affections in proportion to its real magnitude. Suppose the case of
a person whom we have often seen, and may have occasionally conversed
with, and of whom we have been told in the general, that he p