I choose an object, such as virtue, that causes a separate satisfaction: On this object I bestow a relation to self; and find, that from this disposition of affairs, there immediately arises a passion.

But what passion?
That very one of pride, to which this object bears a double relation.

Its idea is related to that of self, the object of the passion: The sensation it causes resembles the sensation of the passion.

That I may be sure I am not mistaken in this experiment, I remove first one relation; then another; and find, that each removal destroys the passion, and leaves the object perfectly indifferent.

But I am not content with this.