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658 between them: thus pity and benevolence related not by their sensations but by their directions. 381, 384, 394; direction of passions altered by convention, 492, 521, 526.

Distance—discovered rather by reason than senses, 56, 191; not known by angles of rays of light, 636, 638; two kinds of, 59; distance and difference, 393; its influence on the passions, 427 f.

Dogmatism—and scepticism, (q. v.) 187.

Drama, 115; dramatic unity, 122.

Duty v. Obligation, moral.

Education—a kind of custom directly producing belief, 116; an artificial cause and so a fallacious ground of assent to any opinion, 117; and moral distinctions, 295: assists interest and reflection in producing moral approbation of justice, 500.

Efficacy—of causes (q.v. § 9), 156; idea of not derived from reason. 157; but from an immersion, 158 f.; of second causes, 160.

Efficient-causes not distinguishable from formal, &c., 171 (v. Cause. § 10).

Eloquence, 611.

Emotion—some emotion accompanies every idea and every object presented to the senses, 373, 393; hence when the emotion increases we imagine that the object has also increased, 374; this explains how objects appear greater and less by comparison with others, 375.

End—supposition of a common end of parts assists notion of identity of an object, 257.

Envy, and malice, 372, 377.

Equality—of lines, &c., difficulties of, 45 f.; perfect equality a fiction, 448.

Error—physiological explanation of, 60 f.; resemblance the most fertile source of, 61; illustration from case of vacuum, 62; the source of error where we mistake resembling impressions for an identical object is their resemblance, 202; whatever ideas place the mind in the same or similar dispositions are apt to be confounded, 203; the acts of mind in contemplating an identical object and a succession of related objects are very similar, 204, 254 f.; all except philosophers imagine that 'those actions of the mind are the same which produce not a different sensation: 'hence calm desires confounded with reason, 417 (but cf. 624, 627); confusion of liberty of spontaneity and liberty of indifference, 408; confusion between the impression of morality and an idea, because it is soft and gentle, 470; due to the employment of the weak, changeable and irregular principles of the imagination instead of the permanent, irresistible and universal, 215; obscurity of our ideas our own fault and remediable, 72; discovered by philosophers who abstract from the effects of custom and compare