attended with
an evident emotion.

The second principle I shall take notice of is that of our adherence
to general rules; which has such a mighty influence on the actions and
understanding, and is able to impose on the very senses. When an object
is found by-experience to be always accompanyed with another; whenever
the first object appears, though changed in very material circumstances;
we naturally fly to the conception of the second, and form an idea of it
in as lively and strong a manner, as if we had infered its existence by
the justest and most authentic conclusion of our understanding. Nothing
can undeceive us, not even our senses, which, instead of correcting this
false judgment, are often perverted by it, and seem to authorize its
errors.

The conclusion I draw from these two principles, joined to the influence
of comparison above-mentioned, is very short and decisive. Every object
is attended with some emotion proportioned to it; a great object with
a great emotion, a small object with a small emotion. A great object,
therefore, succeeding a small one makes a great emotion succeed a small
one. Now a great emotion succeeding a small one becomes still greater,
and rises beyond its ordinary proportion. But as there is a certain
degree of an emotion, which commonly attends every magnitude of an
object; when the emotion encreases, we naturally imagine that the object
has likewise encreased. The effect conveys our view to its usual cause,
a certain degree of emotion to a certain magnitude of the object; nor
do we consider, that comparison may change the emotion without changing
anything in the object. Those who are acquainted with the metaphysical
part of optics and know how we transfer the judgments and conclusions
of the understanding to the senses, will easily conceive this whole
operation.

But leaving this new discovery of an impression, that secretly attends
every idea; we must at least allow of that principle, from whence the
discovery arose, that objects appear greater or less by a comparison
with others. We have so many instances of this, that it is impossible
we can dispute its veracity; and it is from this principle I derive the
passions of malice and envy.

It is evident we must receive a greater or less satisfaction or
uneasiness from reflecting on our own condition and circumstances,
in proportion as they appear more or less fortunate or unhappy,
in proportion to the degrees of riches, and power,