Upon the whole, we may rest satisfyed with the foregoing conclusion, that pride must have a cause, as well as an object, and that the one has no influence without the other.
The difficulty, then, is only to discover this cause, and find what it is that gives the first motion to pride, and sets those organs in action, which are naturally fitted to produce that emotion.

Upon my consulting experience, in order to resolve this difficulty, I immediately find a hundred different causes, that produce pride; and upon examining these causes, I suppose, what at first I perceive to be probable, that all of them concur in two circumstances; which are, that of themselves they produce an impression, allyed to the passion, and are placed on a subject, allyed to the object of the passion.

When I consider after this the nature of relation, and its effects both on the passions and ideas, I can no longer doubt, upon these suppositions, that it is the very principle, which gives rise to pride, and bestows motion on those organs, which being naturally disposed to produce that affection, require only a first impulse or beginning to their action.
Any thing, that gives a pleasant sensation, and is related to self, excites the passion of pride, which is also agreeable, and has self for its object.
What I have said of pride is equally true of humility.

The sensation of humility is uneasy, as that of pride is agreeable; for which reason the separate sensation, arising from the causes, must be reversed, while the relation to self continues the same.

Though pride and humility are directly contrary in their effects, and in their sensations, they have notwithstanding the same object; so that it is requisite only to change the relation of impressions, without making any change upon that of ideas.