with certain dormant principles of the human mind, excites the new impressions of pride or humility, love or hatred. That propensity, which unites us to the object, or separates us from it, still continues to operate, but in conjunction with the indirect passions, which arise from a double relation of impressions and ideas.
These indirect passions, being always agreeable or uneasy, give in their turn additional force to the direct passions, and encrease our desire and aversion to the object. Thus a suit of fine cloaths produces pleasure from their beauty; and this pleasure produces the direct passions, or the impressions of volition and desire. Again, when these cloaths are consider'd as belonging to ourself, the double relation conveys to us the sentiment of pride, which is an indirect passion; and the pleasure, which attends that passion, returns back to the direct affections, and gives new force to our desire or volition, joy or hope.
When good is certain or probable, it produces joy. When evil is in the same situation there arises grief or sorrow.
When either good or evil is uncertain, it gives rise to fear or hope, according to the degrees of uncertainty on the one side or the other.
Desrre arises from good consider'd simply, and aversion is deriv'd from evil. The will exerts itself, when either the good or the absence of the evil may be attain'd by any action of the mind or body.
Beside good and evil, or in other words, pain and pleasure, the direct passions frequently arise from a natural impulse or instinct, which is perfectly unaccountable. Of this kind is the desire of punishment to our enemies, and of happiness to our friends; hunger, lust, and a few other bodily appetites. These passions, properly speaking, produce good and evil, and proceed not from them, like the other affections.
None of the direct affections seem to merit our particular attention, except hope and fear, which we shall here endeavour to account for. 'Tis evident that the very same
