Every part, then, of extension, and every unite of number has a separate emotion attending it; and though that emotion be not always agreeable, yet by its conjunction with others, and by its agitating the spirits to a just pitch, it contributes to the production of admiration, which is always agreeable.

If this be allowed with respect to extension and number, we can make no difficulty with respect to virtue and vice, wit and folly, riches and poverty, happiness and misery, and other objects of that kind, which are always 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.