But though the force of the impression generally produces pity and benevolence, it is certain, that by being carryed too far it ceases to have that effect.  This, perhaps, may be worth our notice.  When the uneasiness is either small in itself, or remote from us, it engages not the imagination, nor is able to convey an equal concern for the future and contingent good, as for the present and real evil Upon its acquiring greater force, we become so interested in the concerns of the person, as to be sensible both of his good and had fortune; and from that compleat sympathy there arises pity and benevolence.  But it will easily be imagined, that where the present evil strikes with more than ordinary force, it may entirely engage our attention, and prevent that double sympathy, above-mentioned.  Thus we find, that though every one, but especially women, are apt to contract a kindness for criminals, who go to the scaffold, and readily imagine them to be uncommonly handsome and wellshaped; yet one, who is present at the cruel execution of the rack, feels no such tender emotions; but is in a manner overcome with horror, and has no leisure to temper this uneasy sensation by any opposite sympathy.

But the instance, which makes the most clearly for my hypothesis, is that wherein by a change of the objects we separate the double sympathy even from a midling degree of the passion; in which case we find, that pity, instead of producing love and tenderness as usual, always gives rise to the contrary affection.  When we observe a person in misfortunes, we are affected with pity and love; but the author of that misfortune becomes the object of our strongest hatred, and is the more detested in proportion to the degree of our compassion.  Now for what reason should the same passion of pity produce love to the person, who suffers the misfortune, and hatred to the person, who causes it; unless it be because in the latter case the author bears a relation only to the misfortune; whereas in considering the sufferer we carry our view on every side, and wish for his prosperity, as well as are sensible of his affliction?

I. shall just observe, before I leave the present subject, that this phaenomenon of the double sympathy, and its tendency to cause love, may contribute to the production of the kindness, which we naturally bear our relations and acquaintance.  Custom and relation make us enter deeply into the sentiments of others; and whatever fortune we suppose to attend them, is rendered present to us by the imagination, and operates as if originally our own.  We rejoice in their pleasures, and grieve for their sorrows, merely from the force of sympathy.  Nothing that concerns them is indifferent to us; and as this correspondence of sentiments is the natural attendant of love, it readily produces that affection.

SECT.  X OF RESPECT AND CONTEMPT

There now remains only to explain the passion of respect and contempt, along with the amorous affection, in. order to understand all the passions which have any mixture of love or hatred.  Let us begin with respect and contempt.