What I have said of pride is equally true of humility. The sensation of humility is uneasy, as that of pride is agreeable; for which reason the separate sensation arising from the causes must be reversed, while the relation to self continues the same. Though pride and humility are directly contrary in their effects and in their sensations, they have notwithstanding the same object; so that 'tis requisite only to change the relation of impressions without making any change upon that of ideas. Accordingly we find, that a beautiful house belonging to ourselves produces pride; and that the same house, still belonging to ourselves, produces humility, when by any accident its beauty is changed into deformity, and thereby the sensation of pleasure, which corresponded to pride, is transformed into pain, which is related to humility. The double relation between the ideas and impressions subsists in both cases, and produces an easy transition from the one emotion to the other. In a word, nature has bestowed a kind of attraction on certain impressions and ideas, by which one of them, upon its appearance, naturally introduces its correlative. If these two attractions or associations of impressions and ideas concur on the same object, they mutually assist each other, and the transition of the affections and of the imagination is made with the greatest ease and facility. When an idea produces an impression, related to an impression, which is connected with an idea related to the first idea, these two impressions must be in a manner inseparable, nor will the one in any case be unattended with the other. 'Tis after this manner that the particular causes of pride and humility are determined. The quality which operates on the passion produces separately an impression resembling it; the subject to which the quality adheres is related to self, the object of the passion: no wonder the whole cause, consisting of a quality and of a subject, does so unavoidably give rise to the passion. To illustrate this hypothesis, we may compare it to that by which I have already explained the belief attending the judgments which we form from causation. I have observed, that in all judgments of this kind, there is always a present impression and a related idea; and that the present impression gives a vivacity to the fancy, and the relation conveys this vivacity, by an easy transition, to the related idea. Without the present impression, the attention is not fixed, nor the spirits excited. Without the relation, this attention rests on its first object, and has no farther consequence. There is evidently a great analogy betwixt that hypothesis, and our present one of an impression and idea, that transfuse themselves into another impression and idea by means of their double relation: which analogy must be allowed to be no despicable proof of both hypotheses. SECTION VI. LIMITATIONS OF THIS SYSTEM.