One particular of this is set forth at large in the chapter on the _emotions of taste_.(5) Here we find the mind formed not only to secure multitudinous enjoyment through the nerves of sensation, but that, by the principle of association, there is a perpetual _reproduction_ of these emotions in connection with the colors, forms, sounds, and motions with which they were originally associated. Thus there are perpetually returning emotions of pleasure so recondite, so refined, so infinite in variety and extent, and yet how little noticed or understood! Another indication of the same kind is the peculiarity pointed out on former pages, where it is shown that securing certain enjoyments which tend to promote the _general_ happiness increases both desire and capacity for enjoyment, while those that terminate in the individual diminish by possession. Thus the enjoyment of power, which must, from its nature, be confined to a few, diminishes by possession. Thus, too, the pleasures of sense pall by indulgence. But the enjoyment resulting from the exercise and reciprocation of love, and that resulting from benevolent actions, and that which is included in a course of perfect obedience to all the rules of rectitude, increases the capacity for enjoyment. Another illustration of the same principle is exhibited in the chapter on Habit, where it is seen that the power of pleasurable emotions increases by repetition, while painful emotions decrease when the good to be secured by their agency is attained. Thus _fear_ serves to protect from danger till caution and habit reader it needless, and then it decreases. And so of other painful emotions. It is interesting to trace the same design in the constitution of minds in _regard to each other_. We find that the purest and highest kind of happiness is dependent on the mutual relations of minds. Thus the enjoyment resulting from the discovery of intellectual and moral traits in other minds—that resulting from giving and receiving affection—that gained by sympathy, and by being the cause of happiness to others, and that resulting from conscious rectitude, all are dependent on the existence of other beings. Now we find that minds are relatively so constituted that _what one desires, it is a source of happiness in another to bestow_. Thus one can be pleased by the discovery of certain traits in other minds, while, in return, the exhibition of these traits, and the consciousness that they are appreciated, is an equal source of enjoyment. One mind seeks the love of others, while these, in return, are desiring objects of affection, and rejoice to confer the gift that is sought. The desire of knowledge or the gratification of curiosity is another source of pleasure, while satisfying this desire is a cause of enjoyment to those around. How readily do mankind seize upon every opportunity to convey interesting news to other minds!