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290 that in all judgments of this kind, there is always a present impression, and a related idea; and that the present impression gives a vivacity to the fancy, and the relation conveys this vivacity, by an easy transition, to the related idea. Without the present impression, the attention is not fix'd, nor the spirits excited. Without the relation, this attention rests on its first object, and has no farther consequence. There is evidently a great analogy betwixt that hypothesis, and our present one of an impression and idea, that transfuse themselves into another impression and idea by means of their double relation: Which analogy must be allow'd to be no despicable proof of both hypotheses. 

before we proceed farther in this subject, and examine particularly all the causes of pride and humility, 'twill be proper to make some limitations to the general system, that all agreeable objects, related to ourselves, by an association of ideas and impressions, produce pride, and disagreeable ones, humility: And these limitations are deriv'd from the very nature of the subject.

I. Suppose an agreeable object to acquire a relation to self; the first passion, that appears on this occasion, is joy; and this passion discovers itself upon a slighter relation than pride and vain-glory. We may feel joy upon being present at a feast, where our senses are regal'd with delicacies of every kind: But 'tis only the master of the feast, who, beside the same joy, has the additional passion of self-applause and vanity. 'Tis true, men sometimes boast of a great entertainment, at which they have only been present; and by so small a relation convert their pleasure into pride: But however, this must in general be own'd, that joy arises from a more inconsiderable relation than vanity, and that 