Let us, then, take in the whole compass of this doctrine, and allow, that the sentiment of belief is nothing but a conception more intense and steady than what attends the mere fictions of the imagination, and that this _manner_ of conception arises from a customary conjunction of the object with something present to the memory or senses: I believe that it will not be difficult, upon these suppositions, to find other operations of the mind analogous to it, and to trace up these phenomena to principles still more general. 41. We have already observed that nature has established connexions among particular ideas, and that no sooner one idea occurs to our thoughts than it introduces its correlative, and carries our attention towards it, by a gentle and insensible movement. These principles of connexion or association we have reduced to three, namely, _Resemblance_, _Contiguity_ and _Causation_; which are the only bonds that unite our thoughts together, and beget that regular train of reflection or discourse, which, in a greater or less degree, takes place among all mankind. Now here arises a question, on which the solution of the present difficulty will depend. Does it happen, in all these relations, that, when one of the objects is presented to the senses or memory, the mind is not only carried to the conception of the correlative, but reaches a steadier and stronger conception of it than what otherwise it would have been able to attain? This seems to be the case with that belief which arises from the relation of cause and effect. And if the case be the same with the other relations or principles of associations, this may be established as a general law, which takes place in all the operations of the mind. We may, therefore, observe, as the first experiment to our present purpose, that, upon the appearance of the picture of an absent friend, our idea of him is evidently enlivened by the _resemblance_, and that every passion, which that idea occasions, whether of joy or sorrow, acquires new force and vigour. In producing this effect, there concur both a relation and a present impression. Where the picture bears him no resemblance, at least was not intended for him, it never so much as conveys our thought to him: And where it is absent, as well as the person, though the mind may pass from the thought of the one to that of the other, it feels its idea to be rather weakened than enlivened by that transition. We take a pleasure in viewing the picture of a friend, when it is set before us; but when it is removed, rather choose to consider him directly than by reflection in an image, which is equally distant and obscure.