The pleasurable and painful sensations being assumed, it is important to take notice of their Causes, both immediate and remote, by whose means they can be secured or avoided. We contract a habit of passing rapidly from every sensation to its procuring cause; and, as in the typical case of money, these causes are apt to rank higher in importance, to take a greater hold on the mind, than the sensations themselves. The mind is not much interested in attending to the sensation; that can provide for itself. The mind is deeply interested in attending to the cause. The author next (XIX.) considers the Ideas of the pleasurable sensations, and of the causes of them. The Idea of a pain is not the same as the pain; it is a complex state, containing, no doubt, an element of pain; and the name for it is Aversion. So the name for an idea of pleasure is Desire. Now, these states extend to the causes of pains and pleasures, though in other respects indifferent; we have an aversion for a certain drug, but there is in this a transition highly illustrative of the force of the associating principle; our real aversion being to a bitter sensation, and not to the visible appearance of the drug. Alluding (XX.) to the important difference between past and future time in our ideas of pleasure and pain, he defines Hope and Fear as the contemplation of a pleasurable or of a painful sensation, as future, but not certain. When the immediate causes of pleasurable and painful sensations are viewed as past or future, we have a new series of states. In the past, they are called Love and Hatred, or Aversion; in the future, the idea of a pleasure, as certain in its arrival, is Joy--as probable, Hope; the idea of future pain (certain) is not marked otherwise than by the names Hatred, Aversion, Horror; the idea of the pain as probable is some form of dread. The _remote_ causes of our pleasures and pains are more interesting than the immediate causes. The reason is their wide command. Thus, Wealth, Power, and Dignity are causes cf a great range of pleasures: Poverty, Impotence, and Contemptibility, of a wide range of pains. For one thing, the first are the means of procuring the services of our fellow-creatures; this fact is of the highest consequence in morals, as showing how deeply our happiness is entwined with the actions of other beings. The author illustrates at length the influence of these remote and comprehensive agencies; and as it is an influence entirely the result of association, it attests the magnitude of that power of the mind.