Page:Treatise of Human Nature (1888).djvu/406

384 cases; and if in the one case, the cause and effect has a farther relation of resemblance, they have that of contrariety in the other; which, being also a species of resemblance, leaves the matter pretty equal.

The only explication, then, we can give of this phænomenon is deriv'd from that principle of a parallel direction above-mention'd. Our concern for our own interest gives us a pleasure in the pleasure, and a pain in the pain of a partner, after the same manner as by sympathy we feel a sensation correspondent to those, which appear in any person, who is present with us. On the other hand, the same concern for our interest makes us feel a pain in the pleasure, and a pleasure in the pain of a rival; and in short the same contrariety of sentiments as arises from comparison and malice. Since, therefore, a parallel direction of the affections, proceeding from interest, can give rise to benevolence or anger, no wonder the same parallel direction, deriv'd from sympathy and from comparison, shou'd have the same effect.

In general we may observe, that 'tis impossible to do good to others, from whatever motive, without feeling some touches of kindness and good-will towards 'em; as the injuries we do, not only cause hatred in the person, who suffers them, but even in ourselves. These phænomena, indeed, may in part be accounted for from other principles.

But here there occurs a considerable objection, which 'twill be necessary to examine before we proceed any farther. I have endeavour'd to prove, that power and riches, or poverty and meanness; which give rise to love or hatred, without producing any original pleasure or uneasiness; operate upon us by means of a secondary sensation deriv'd from a sympathy with that pain or satisfaction, which they produce in the person, who possesses them. From a sympathy with his pleasure there arises love; from that with his uneasiness, hatred. But 'tis a maxim, which I have just now establish'd, and which is absolutely necessary to the explication of the phænomena of pity and malice, 'That 'tis not the present