A Treatise of Human Nature · Book II · Part II · Section II (2/3)

Now I have observed, that those two faculties of the mind, the imagination and passions, assist each other in their operations when their propensities are similar, and when they act upon the same object. The mind has always a propensity to pass from a passion to any other related to it; and this propensity is forwarded when the object of the one passion is related to that of the other. The two impulses concur with each other, and render the whole transition more smooth and easy. But if it should happen, that while the relation of ideas, strictly speaking, continues the same, its influence, in causing a transition of the imagination, should no longer take place, it is evident its influence on the passions must also cease, as being dependent entirely on that transition. This is the reason why pride or humility is not transfused into love or hatred with the same ease, that the latter passions are changed into the former. If a person be my brother I am his likewise: but though the relations be reciprocal they have very different effects on the imagination. The passage is smooth and open from the consideration of any person related to us to that of ourself, of whom we are every moment conscious. But when the affections are once directed to ourself, the fancy passes not with the same facility from that object to any other person, how closely so ever connected with us. This easy or difficult transition of the imagination operates upon the passions, and facilitates or retards their transition, which is a clear proof, that these two faculties of the passions and imagination are connected together, and that the relations of ideas have an influence upon the affections. Besides innumerable experiments that prove this, we here find, that even when the relation remains; if by any particular circumstance its usual effect upon the fancy in producing an association or transition of ideas, is prevented; its usual effect upon the passions, in conveying us from one to another, is in like manner prevented.

Some may, perhaps, find a contradiction betwixt this phenomenon and that of sympathy, where the mind passes easily from the idea of ourselves to that of any other object related to us. But this difficulty will vanish, if we consider that in sympathy our own person is not the object of any passion, nor is there anything, that fixes our attention on ourselves; as in the present case, where we are supposed to be actuated with pride or humility. Ourself, independent of the perception of every other object, is in reality nothing: For which reason we must turn our view to external objects; and it is natural for us to consider with most attention such as lie contiguous to us, or resemble us. But when self is the object of a passion, it is not natural to quit the consideration of it, till the passion be exhausted: in which case the double relations of impressions and ideas can no longer operate.

Seventh Experiment. To put this whole reasoning to a farther trial, let us make a new experiment; and as we have already seen the effects of related passions and ideas, let us here suppose an identity of passions along with a relation of ideas; and let us consider the effects of this new situation. It is evident a transition of the passions from the one object to the other is here in all reason to be expected; since the relation of ideas is supposed still to continue, and identity of impressions must produce a stronger connection, than the most perfect resemblance, that can be imagined. If a double relation, therefore, of impressions and ideas is able to produce a transition from one to the other, much more an identity of impressions with a relation of ideas. Accordingly we find, that when we either love or hate any person, the passions seldom continue within their first bounds; but extend themselves towards all the contiguous objects, and comprehend the friends and relations of him we love or hate. Nothing is more natural than to bear a kindness to one brother on account of our friendship for another, without any farther examination of his character. A quarrel with one person gives us a hatred for the whole family, though entirely innocent of that, which displeases us. Instances of this kind are everywhere to be met with.

There is only one difficulty in this experiment, which it will be necessary to account for, before we proceed any farther. It is evident, that though all passions pass easily from one object to another related to it, yet this transition is made with greater facility, where the more considerable object is first presented, and the lesser follows it, than where this order is reversed, and the lesser takes the precedence. Thus it is more natural for us to love the son upon account of the father, than the father upon account of the son; the servant for the master, than the master for the servant; the subject for the prince, than the prince for the subject. In like manner we more readily contract a hatred against a whole family, where our first quarrel is with the head of it, than where we are displeased with a son, or servant, or some inferior member. In short, our passions, like other objects, descend with greater facility than they ascend.

That we may comprehend, wherein consists the difficulty of explaining this phenomenon, we must consider, that the very same reason, which determines the imagination to pass from remote to contiguous objects, with more facility than from contiguous to remote, causes it likewise to change with more ease, the less for the greater, than the greater for the less. Whatever has the greatest influence is most taken notice of; and whatever is most taken notice of, presents itself most readily to the imagination. We are more apt to overlook in any subject, what is trivial, than what appears of considerable moment; but especially if the latter takes the precedence, and first engages our attention. Thus if any accident makes us consider the Satellites of Jupiter, our fancy is naturally determined to form the idea of that planet; but if we first reflect on the principal planet, it is more natural for us to overlook its attendants. The mention of the provinces of any empire conveys our thought to the seat of the empire; but the fancy returns not with the same facility to the consideration of the provinces. The idea of the servant makes us think of the master; that of the subject carries our view to the prince. But the same relation has not an equal influence in conveying us back again. And on this is founded that reproach of Cornelia to her sons, that they ought to be ashamed she should be more known by the title of the daughter of Scipio than by that of the mother of the Gracchi. This was, in other words, exhorting them to render themselves as illustrious and famous as their grandfather, otherwise the imagination of the people, passing from her who was intermediate, and placed in an equal relation to both, would always leave them, and denominate her by what was more considerable and of greater moment. On the same principle is founded that common custom of making wives bear the name of their husbands, rather than husbands that of their wives; as also the ceremony of giving the precedency to those, whom we honour and respect. We might find many other instances to confirm this principle, were it not already sufficiently evident.

Now since the fancy finds the same facility in passing from the lesser to the greater, as from remote to contiguous, why does not this easy transition of ideas assist the transition of passions in the former case, as well as in the latter? The virtues of a friend or brother produce first love, and then pride; because in that case the imagination passes from remote to contiguous, according to its propensity. Our own virtues produce not first pride, and then love to a friend or brother; because the passage in that case would be from contiguous to remote, contrary to its propensity. But the love or hatred of an inferior causes not readily any passion to the superior, though that be the natural propensity of the imagination: While the love or hatred of a superior, causes a passion to the inferior, contrary to its propensity. In short, the same facility of transition operates not in the same manner upon superior and inferior as upon contiguous and remote. These two phenomena appear contradictory, and require some attention to be reconciled.

As the transition of ideas is here made contrary to the natural propensity of the imagination, that faculty must be overpowered by some stronger principle of another kind; and as there is nothing ever present to the mind but impressions and ideas, this principle must necessarily lie in the impressions. Now it has been observed, that impressions or passions are connected only by their resemblance, and that where any two passions place the mind in the same or in similar dispositions, it very naturally passes from the one to the other: As on the contrary, a repugnance in the dispositions produces a difficulty in the transition of the passions. But it is observable, that this repugnance may arise from a difference of degree as well as of kind; nor do we experience a greater difficulty in passing suddenly from a small degree of love to a small degree of hatred, than from a small to a great degree of either of these affections. A man, when calm or only moderately agitated, is so different, in every respect, from himself, when disturbed with a violent passion, that no two persons can be more unlike; nor is it easy to pass from the one extreme to the other, without a considerable interval betwixt them.

The difficulty is not less, if it be not rather greater, in passing from the strong passion to the weak, than in passing from the weak to the strong, provided the one passion upon its appearance destroys the other, and they do not both of them exist at once. But the case is entirely altered, when the passions unite together, and actuate the mind at the same time. A weak passion, when added to a strong, makes not so considerable a change in the disposition, as a strong when added to a weak; for which reason there is a closer connection betwixt the great degree and the small, than betwixt the small degree and the great.

The degree of any passion depends upon the nature of its object; and an affection directed to a person, who is considerable in our eyes, fills and possesses the mind much more than one, which has for its object a person we esteem of less consequence. Here then the contradiction betwixt the propensities of the imagination and passion displays itself. When we turn our thought to a great and a small object, the imagination finds more facility in passing from the small to the great, than from the great to the small; but the affections find a greater difficulty: And as the affections are a more powerful principle than the imagination, no wonder they prevail over it, and draw the mind to their side. In spite of the difficulty of passing from the idea of great to that of little, a passion directed to the former, produces always a similar passion towards the latter; when the great and little are related together. The idea of the servant conveys our thought most readily to the master; but the hatred or love of the master produces with greater facility anger or goodwill to the servant. The strongest passion in this case takes the precedence; and the addition of the weaker making no considerable change on the disposition, the passage is by that means rendered more easy and natural betwixt them.

As in the foregoing experiment we found, that a relation of ideas, which, by any particular circumstance, ceases to produce its usual effect of facilitating the transition of ideas, ceases likewise to operate on the passions; so in the present experiment we find the same property of the impressions. Two different degrees of the same passion are surely related together; but if the smaller be first present, it has little or no tendency to introduce the greater; and that because the addition of the great to the little, produces a more sensible alteration on the temper, than the addition of the little to the great. These phenomena, when duly weighed, will be found convincing proofs of this hypothesis.

And these proofs will be confirmed, if we consider the manner in which the mind here reconciles the contradiction, I have observed betwixt the passions and the imagination. The fancy passes with more facility from the less to the greater, than from the greater to the less: But on the contrary a violent passion produces more easily a feeble, than that does a violent. In this opposition the passion in the end prevails over the imagination; but it is commonly by complying with it, and by seeking another quality, which may counterbalance that principle, from whence the opposition arises. When we love the father or master of a family, we little think of his children or servants. But when these are present with us, or when it lies any ways in our power to serve them, the nearness and contiguity in this case increases their magnitude, or at least removes that opposition, which the fancy makes to the transition of the affections. If the imagination finds a difficulty in passing from greater to less, it finds an equal facility in passing from remote to contiguous, which brings the matter to an equality, and leaves the way open from the one passion to the other.

Eighth Experiment. I have observed that the transition from love or hatred to pride or humility, is more easy than from pride or humility to love or hatred; and that the difficulty, which the imagination finds in passing from contiguous to remote, is the cause why we scarce have any instance of the latter transition of the affections. I must, however, make one exception, viz. when the very cause of the pride and humility is placed in some other person. For in that case the imagination is necessitated to consider the person, nor can it possibly confine its view to ourselves. Thus nothing more readily produces kindness and affection to any person, than his approbation of our conduct and character: As on the other hand, nothing inspires us with a stronger hatred, than his blame or contempt. Here it is evident, that the original passion is pride or humility, whose object is self; and that this passion is transfused into love or hatred, whose object is some other person, notwithstanding the rule I have already established, that the imagination passes with difficulty from contiguous to remote. But the transition in this case is not made merely on account of the relation betwixt ourselves and the person; but because that very person is the real cause of our first passion, and of consequence is intimately connected with it. It is his approbation that produces pride; and disapprobation, humility. No wonder, then, the imagination returns back again attended with the related passions of love and hatred. This is not a contradiction, but an exception to the rule; and an exception that arises from the same reason with the rule itself.