In the second place, he considers our feelings when we are spectators of actions done to others by others. These form the largest class of actions, but to us they have a meaning, for the most part at least, only as they have an analogy to actions done to ourselves. The variety of the resulting feelings, generally less intense than when we are the subjects of the actions, is illustrated first by supposing the persons affected to be those we love; in this case, the feelings are analogous to those already mentioned, and they may be even more intense than when we ourselves are personally affected. If those affected are indifferent to us, our feelings are less intense, but we are still led to feel as before, from a natural sympathy with other men's pains and pleasures--always supposing the sympathy is not (as often happens) otherwise counteracted or superseded; and also from the influence of association, if that, too, happen not to be countervailed. Of sympathy for human beings in general, he remarks that a certain measure of civilization seems required to bring it properly out, and he cites instances to prove how much it is wanting in savages. In a third case, where the persons affected are supposed to be those we hate, we are displeased when they are made to rejoice, and pleased when they suffer, unless we are overcome by our habitual associations with good and evil actions. Such associations weigh least with rude and savage peoples, but even the most civilized nations disregard them in times of war. He takes up, in the third place, actions done by ourselves to others. Here, when the action is beneficent, the peculiarity is that an expectation of receiving good in return from our neighbours takes the place of a desire to reciprocate; we consider ourselves the proper object of grateful thoughts, &c., on the part both of receiver and of spectators. We are affected with the gratification of a benevolent desire, with self-complacency, and with undefined hopes. When we have inflicted injury, there is the expectation of evil, and a combination of feelings summed up in the word Remorse. But Remorse, like other sentiments, may fail in the absence of cultivation of mind or under special circumstances.