'Tis here we must seek for a solution of the difficulty above-mentioned, why any object ever excites pure love or hatred, and does not always produce respect or contempt, by a mixture of humility or pride. No quality in another gives rise to humility by comparison, unless it would have produced pride by being placed in ourselves; and, _vice versa_, no object excites pride by comparison, unless it would have produced humility by the direct survey. This is evident, objects always produce by _comparison_ a sensation directly contrary to their _original_ one. Suppose, therefore, an object to be presented, which is peculiarly fitted to produce love, but imperfectly to excite pride, this object, belonging to another, gives rise directly to a great degree of love, but to a small one of humility by comparison; and consequently that latter passion is scarce felt in the compound, nor is able to convert the love into respect. This is the case with good nature, good humour, facility, generosity, beauty, and many other qualities. These have a peculiar aptitude to produce love in others; but not so great a tendency to excite pride in ourselves: for which reason the view of them, as belonging to another person, produces pure love, with but a small mixture of humility and respect. 'Tis easy to extend the same reasoning to the opposite passions. Before we leave this subject, it may not be amiss to account for a pretty curious phenomenon, viz. why we commonly keep at a distance such as we contemn, and allow not our inferiors to approach too near even in place and situation. It has already been observed, that almost every kind of ideas is attended with some emotion, even the ideas of number and extension, much more those of such objects as are esteemed of consequence in life, and fix our attention. 'Tis not with entire indifference we can survey either a rich man or a poor one, but must feel some faint touches, at least, of respect in the former case, and of contempt in the latter. These two passions are contrary to each other; but in order to make this contrariety be felt, the objects must be someway related; otherwise the affections are totally separate and distinct, and never encounter. The relation takes place wherever the persons become contiguous; which is a general reason why we are uneasy at seeing such disproportioned objects as a rich man and a poor one, a nobleman and a porter, in that situation.