The _second_ quality which I discover in these passions, and which I likewise consider as an original quality, is their sensations, or the peculiar emotions they excite in the soul, and which constitute their very being and essence. Thus, pride is a pleasant sensation, and humility a painful; and upon the removal of the pleasure and pain, there is in reality no pride nor humility. Of this our very feeling convinces us; and beyond our feeling, 'tis here in vain to reason or dispute. If I compare therefore these two _established_ properties of the passions, viz. their object, which is self, and their sensation, which is either pleasant or painful, to the two _supposed_ properties of the causes, viz. their relation to self, and their tendency to produce a pain or pleasure independent of the passion; I immediately find, that taking these suppositions to be just, the true system breaks in upon me with an irresistible evidence. That cause, which excites the passion, is related to the object, which nature has attributed to the passion; the sensation, which the cause separately produces, is related to the sensation of the passion: from this double relation of ideas and impressions, the passion is derived. The one idea is easily converted into its correlative; and the one impression into that which resembles and corresponds to it: with how much greater facility must this transition be made, where these movements mutually assist each other, and the mind receives a double impulse from the relations both of its impressions and ideas! That we may comprehend this the better, we must suppose that nature has given to the organs of the human mind a certain disposition fitted to produce a peculiar impression or emotion, which we call _pride_: to this emotion she has assigned a certain idea, viz. that of _self_, which it never fails to produce. This contrivance of nature is easily conceived. We have many instances of such a situation of affairs. The nerves of the nose and palate are so disposed, as in certain circumstances to convey such peculiar sensations to the mind: the sensations of lust and hunger always produce in us the idea of those peculiar objects, which are suitable to each appetite. These two circumstances are united in pride. The organs are so disposed as to produce the passion; and the passion, after its production, naturally produces a certain idea. All this needs no proof. 'Tis evident we never should be possessed of that passion, were there not a disposition of mind proper for it; and 'tis as evident, that the passion always turns our view to ourselves, and makes us think of our own qualities and circumstances.