To the loss of that good which we possessed, or to disappointments respecting the good we desired, and hoped to obtain; inspiring Sorrow, with its various modifications; or

We may be apprehensive concerning the loss of what we possess; concerning the approach of some positive evil; or concerning the accomplishment of our desires, which introduces the family of Fear.

The cause of both sorrow and fear may be some Agent, whose designed conduct, or even whose inadvertency, may threaten or produce injuries, and thus excite Anger, in various degrees.

The causes and excitements of our passions and affections respecting OTHERS, may also be arranged under the predominancy of Good, or Evil in our ideas.

Under the former head may BENEVOLENCE be placed, which will indicate itself either by good Wishes, or good Opinions; each productive. of a large diversity of affections and passions, according to contingent circumstances.

The predominance of Evil in our ideas will shew itself in actual MALEVOLENCE of disposition concerning another; or in a DISPLACENCY and disapprobation of their conduct.

The above sketch seems to indicate a plan of investigation which, upon the whole, is the least confused and embarrassing. It is founded upon the remarks which have been made, concerning the grand propensity of human beings to seek felicity; upon the ideas of Good and Evil, either relating to themselves or others; and it seems to comprehend most of those contingent circumstances which surround us.

That the idea of Good, is most prevalent in the diverse kinds of gratification; in the pursuit of various objects of desire; in the indulgence of hope; and in benevolent dispositions, no one will dispute: and that the idea of Evil, is prevalent in malevolence and displacency, is no less evident. It will also be obvious, upon a moment's consideration, that as the love of good may produce Hatred to what is inimical to it, thus in the affections and passions correspondent with this principle, the primary and influential idea is that of suffering. In sorrow, when we grieve for the loss of what we love, it is the privation which immediately presents itself to the mind, and the hatred of this privation is the efficient cause of sorrow. In fear the apprehension of impending evil takes the lead in our minds, though this evil may virtually consist in being deprived of

some good. In anger, the evil intended or perpetrated, is the direct incitement to wrath, and we expatiate, with so much eagerness upon all the circumstances of aggravation, that we cannot allow ourselves, at the first instant, to dwell upon the attributes or qualities of the good thus endangered or destroyed. These instances manifest that the perception of an Evil from privation, is stronger in every instance, than our estimation of the intrinsic value of that which occasions the painful emotion.

But although these observations may suffice to justify the Order proposed, yet it is acknowledged that they are not comprehensive enough to embrace every thing relative to the passions. There is a class of emotions, in which distinct ideas of good or evil are not present to the mind, and which in fact may, with equal propriety, enlist themselves under each division. They are vivid impressions, productive of effects which, strictly speaking, neither belong to the passions nor affections; and yet their presence frequently constitutes the difference between an affection and a passion.

This enigma will be best explained, by our attention to the manner in which our ideas of those influential and operative qualities, excit

E

ing passions and inspiring affections, are obtained.

SECTION II.

Introductory Emotions.

WHEN the attention is stedfastly fixed upon any quality, or number of qualities, apparent in an object, whether they be good or bad, some impression is made, or certain sensations are produced. These may dispose the mind to dwell yet longer upon the subject; and the qualities they exhibit may be attentively contemplated, with all their relations and connections. Their former and their present influence, future consequences, &c. may thus be Numberless correspondent placed before us. ideas will present themselves, each producing its particular effect, until strong affections, either of love or hatred, desire or aversion, will be excited; and these may gradually arise to the most violent passions and emotions. In this manner have persons been known to work themselves up into ecstacies, or into phrensies;

and the mind has been so completely occupied by its subject, that it has totally lost the power of self-command; nothing foreign being able to gain admission, and divide the attention.

But on the other hand, whatever presents itself in a sudden and unexpected manner, has, in most cases, a much greater effect upon us, than subjects of very superior importance, for which we have been gradually prepared. The more sudden, that is, the greater the improbability of its appearing at that instant; and the more unexpected, that is, the greater distance the train of thought was from the expectancy, the more violent will be the first percussion; and this circumstance will give peculiar energy to the exciting cause, whatever its peculiar complexion may be. A strong impulse is given, by the very mode of its appearance, previous to our being able to acquire a distinct knowledge of its nature. This impulse is the emotion, we term Surprise.

Another circumstance which frequently attends the cause of any specific emotion, and produces its own characteristic effects, in subjects of seeming importance, is that of Intri acy; in which the mind is thrown into an embarrassed state concerning the particular object or something material relative to it. This embarrassment