In order to make these experiments, let us suppose I am in company with a person, whom I formerly regarded without any sentiments either of friendship or enmity. Here I have the natural and ultimate object of all these four passions placed before me. Myself am the proper object of pride or humility; the other person of love or hatred. Regard now with attention the nature of these passions, and their situation with respect to each other. 'Tis evident here are four affections, placed as it were in a square, or regular connexion with, and distance from, each other. The passions of pride and humility, as well as those of love and hatred, are connected together by the identity of their object, which to the first set of passions is self, to the second some other person. These two lines of communication or connexion form two opposite sides of the square. Again, pride and love are agreeable passions; hatred and humility uneasy. This similitude of sensation betwixt pride and love, and that betwixt humility and hatred, form a new connexion, and may be considered as the other two sides of the square. Upon the whole, pride is connected with humility, love with hatred, by their objects or ideas: pride with love, humility with hatred, by their sensations or impressions. I say then, that nothing can produce any of these passions without bearing it a double relation, viz. of ideas to the object of the passion, and of sensation to the passion itself. This we must prove by our experiments. _First experiment_. To proceed with the greater order in these experiments, let us first suppose, that being placed in the situation above mentioned, viz. in company with some other person, there is an object presented, that has no relation either of impressions or ideas to any of these passions. Thus, suppose we regard together an ordinary stone, or other common object, belonging to neither of us, and causing of itself no emotion, or independent pain and pleasure: 'tis evident such an object will produce none of these four passions. Let us try it upon each of them successively. Let us apply it to love, to hatred, to humility, to pride; none of them ever arises in the smallest degree imaginable. Let us change the object as oft as we please, provided still we choose one that has neither of these two relations. Let us repeat the experiment in all the dispositions of which the mind is susceptible. No object in the vast variety of nature will, in any disposition, produce any passion without these relations.