But here it may reasonably be asked, why this mixture takes place only in some cases, and appears not on every occasion. All those objects which cause love, when placed on another person, are the causes of pride when transferred to ourselves; and consequently ought to be causes of humility as well as love while they belong to others, and are only compared to those which we ourselves possess. In like manner every quality, which, by being directly considered, produces hatred, ought always to give rise to pride by comparison, and, by a mixture of these passions of hatred and pride, ought to excite contempt or scorn. The difficulty then is, why any objects ever cause pure love or hatred, and produce not always the mixt passions of respect and contempt. I have supposed all along that the passions of love and pride, and those of humility and hatred, are similar in their sensations, and that the two former are always agreeable, and that the two latter painful. But though this be universally true, 'tis observable, that the two agreeable as well as the two painful passions, have some differences, and even contrarieties, which distinguish them. Nothing invigorates and exalts the mind equally with pride and vanity; though at the same time love or tenderness is rather found to weaken and enfeeble it. The same difference is observable betwixt the uneasy passions. Anger and hatred bestow a new force on all our thoughts and actions; while humility and shame deject and discourage us. Of these qualities of the passions, 'twill be necessary to form a distinct idea. Let us remember that pride and hatred invigorate the soul, and love and humility enfeeble it. From this it follows, that though the conformity betwixt love and hatred in the agreeableness of their sensation makes them always be excited by the same objects, yet this other contrariety is the reason why they are excited in very different degrees. Genius and learning are _pleasant_ and _magnificent_ objects, and by both these circumstances are adapted to pride and vanity, but have a relation to love by their pleasure only. Ignorance and simplicity are _disagreeable_ and _mean_, which in the same manner gives them a double connexion with humility, and a single one with hatred. We may, therefore, consider it as certain, that though the same object always produces love and pride, humility and hatred, according to its different situations, yet it seldom produces either the two former or the two latter passions in the same proportion.