If we consider the causes of love and hatred, we shall find they are very much diversified, and have not many things in common. The virtue, knowledge, wit, good sense, good humour of any person, produce love and esteem; as the opposite qualities, hatred and contempt. The same passions arise from bodily accomplishments, such as beauty, force, swiftness, dexterity; and from their contraries; as likewise from the external advantages and disadvantages of family, possessions, clothes, nation and climate. There is not one of these objects but what, by its different qualities, may produce love and esteem, or hatred and contempt. From the view of these causes we may derive a new distinction betwixt the _quality_ that operates, and the _subject_ on which it is placed. A prince that is possessed of a stately palace commands the esteem of the people upon that account; and that, _first_, by the beauty of the palace; and, _secondly_, by the relation of property, which connects it with him. The removal of either of these destroys the passion; which evidently proves that the cause is a compounded one. 'Twould be tedious to trace the passions of love and hatred through all the observations which we have formed concerning pride and humility, and which are equally applicable to both sets of passions. 'Twill be sufficient to _remark_, in general, that the object of love and hatred is evidently some thinking person; and that the sensation of the former passion is always agreeable, and of the latter uneasy. We may also _suppose_, with some show of probability, _that the cause of both these passions is always related to a thinking being_, and _that the cause of the former produces a separate pleasure, and of the latter a separate uneasiness_. One of these suppositions, viz. that the cause of love and hatred must be related to a person or thinking being, in order to produce these passions, is not only probable, but too evident to be contested. Virtue and vice, when considered in the abstract; beauty and deformity, when placed on inanimate objects; poverty and riches, when belonging to a third person, excite no degree of love or hatred, esteem or contempt, towards those who have no relation to them. A person looking out at a window sees me in the street, and beyond me a beautiful palace, with which I have no concern: I believe none will pretend, that this person will pay me the same respect as if I were owner of the palace.