Since, therefore, a parallel direction of the affections, proceeding from interest, can give rise to benevolence or anger, no wonder the same parallel direction, derived from sympathy and from comparison, should have the same effect.
In general we may observe, that it is impossible to do good to others, from whatever motive, without feeling some touches of kindness and good-will towards them; as the injuries we do, not only cause hatred in the person, who suffers them, but even in ourselves.

These phaenomena, indeed, may in part be accounted for from other principles.
But here there occurs a considerable objection, which it will be necessary to examine before we proceed any farther.

I have endeavoured to prove, that power and riches, or poverty and meanness; which give rise to love or hatred, without producing any original pleasure or uneasiness; operate upon us by means of a secondary sensation derived from a sympathy with that pain or satisfaction, which they produce in the person, who possesses them.

From a sympathy with his pleasure there arises love; from that with his uneasiness, hatred.

But it is a maxim, which I have just now established, and which is absolutely necessary to the explication of the phaenomena of pity and malice, that it is not the present sensation or momentary pain or pleasure, which determines the character of any passion, but the general bent or tendency of it from the beginning to the end.