observing, what it is which heightens or lessens resentment; namely, the same which aggravates or lessens the fault; friendship and former obligations, on one hand; or inadvertency, strong temptations, and mistake, on the other. All this is so much understood by mankind, how little soever it be reflected upon, that a person would be reckoned quite distracted, who should coolly resent a harm, which had not to himself the appearance of injury or wrong. Men do indeed resent what is occasioned through carelessness; but then they expect observance as their due, and so that carelessness is considered as faulty. It is likewise true, that they resent more strongly an injury done, than one which, though designed, was prevented, in cases where the guilt is perhaps the same; the reason, however, is not that bare pain or loss raises resentment, but, that it gives a new, and, as I may speak, additional sense of the injury or injustice. According to the natural course of the passions, the degrees of resentment are in proportion, not only to the degree of design and deliberation in the injurious person, but in proportion to this, joined with the degree of the evil designed or premeditated; since this likewise comes in to make the injustice greater or less. And the evil or harm will appear greater when they feel it, than when they only reflect upon it: so, therefore, the injury and consequently the resentment will be greater.
The natural object or occasion of settled resentment, then, being injury, as distinct from pain or loss, it is easy to see, that to prevent and to remedy such injury, and the miseries arising from it, is the end for which this passion was implanted in man. It is to be considered as a weapon put into our hands by nature, against injury, injustice, and cruelty. How it may be innocently employed and made use of, shall presently be mentioned.
The account which has been now given of this passion is, in brief, that sudden anger is raised by, and was chiefly intended to prevent or remedy, mere harm, distinct from
