When the terms thus defined are applied to particular emotions and passions, they do not always coincide. And in order to make this evident, we must endeavour to ascertain, first, what passions and emotions are pleasant what painful, and next, what are agreeable what disagreeable. With respect to both, there are general rules, which, so far as I gather from induction, admit not any exceptions. The nature of an emotion or passion as pleasant or painful, depends entirely on its cause. An agreeable object produceth always a pleasant emotion; and a disagreeable object produceth always a painful emotion[28]. Thus a lofty oak, a generous action, a valuable discovery in art or science, are agreeable objects that unerringly produce pleasant emotions. A stinking puddle, a treacherous action, an irregular ill-contrived edifice, being disagreeable objects, produce painful emotions. Selfish passions are pleasant; for they arise from self, an agreeable object or cause. A social passion directed upon an agreeable object is always pleasant: directed upon an object in distress, is painful[29]. Lastly, all dissocial passions, such as envy, resentment, malice, being caused by disagreeable objects, cannot fail to be painful. It requires a greater compass to evolve the general rule that concerns the agreeableness or disagreeableness of emotions and passions. An action conformable to the common nature of our species, is perceived by us to be regular and good[30]; and consequently every such action appears agreeable to us. The same observation is applicable to passions and emotions. Every feeling that is conformable to the common nature of our species, is perceived by us to be regular and as it ought to be; and upon that account it must appear agreeable. By this general rule we can ascertain what emotions are agreeable what disagreeable. Every emotion that is conformable to the common nature of man, ought to appear agreeable. And that this holds true with respect to pleasant emotions, will readily be admitted. But why should painful emotions be an exception, when they are not less natural than the other? The proportion holds true in both. Thus the painful emotion raised by a monstrous birth or brutal action, is not less agreeable upon reflection, than the pleasant emotion raised by a flowing river or a lofty dome. With respect to passions as opposed to emotions, it will be obvious from the foregoing proposition, that their agreeableness or disagreeableness, like the actions of which they are productive, must be regulated entirely by the moral sense. Every action vicious or improper is disagreeable to a spectator, and so is the passion that prompts it. Every action virtuous or proper is agreeable to a spectator, and so is the passion that prompts it.