203 The thought of the cause of a passed agreeable sensation or sensations, is also very often an interesting state of consciousness. It is called by the names both of Sympathy, and Love. Neither of the terms is confined to this signification; they are both, therefore, bad names, and a great cause of confusion of ideas; as we shall see in other instances hereafter.
The pleasurable sensations not being so pungent as the painful, it but rarely happens that the immediate cause of a single passed pleasurable sensation is an object of interest: the cause of the cessation, however, of a painful sensation is so, not unfrequently. The traveller, who was ready to perish with thirst in the desert, can never afterwards think of the well which relieved him, without emotion.
The states of consciousness which exist when we contemplate the causes of our painful and pleasurable sensations as Future, are easily analysed, after what has been shewn. It is a case of the anticipation of the future from the passed; with this peculiarity, that 204 the final antecedent and consequent are interesting, the one as a pleasurable or painful Feeling, the other as the cause of it.
If the anticipated sensation is painful, and contemplated as certain, the associated ideas of the cause and effect constitute a state of consciousness, which we mark by various forms of expression, but for which we have no appropriate name. We call it Hatred, we call it Aversion, we call it Horror. We call the object hateful, or disgusting, or loathsome, according to the nature of the anticipated sensation. When the sensation is contemplated as not certainly future, the state of mind is what we call Dread, in some one or other of its numerous modifications.
When the cause of a pleasure is contemplated as certainly future, such object is associated with the feeling called Joy; when it is contemplated as not certainly future, it is associated with the feeling called Hope. What the feelings, Joy, and Hope, are, we have so recently seen, that it cannot be forgotten. In the association of the cause of a pleasure with both, the state of consciousness has no more appropriate name than that of Love. An object contemplated as a future cause of future pleasure, is an object loved, whether the anticipation is certain or uncertain.[41]
[41] A distinction should be drawn between Aversion and Fear. We may be very much averse to a thing, and yet not fear it. A courageous person is not necessarily wanting in aversions or dislikes, or in labours for warding off what is disagreeable. Anything that gives us pain, when approaching or imminent, is viewed with aversion, and stimulates efforts of counteraction, or escape; and yet it may not inspire the state properly named Fear. The distinguishing characteristic of fear is an unhinging 205 excitement, a disturbance of the serenity and balance of the mind, inducing exaggerated, disproportioned or misplaced exertions. One of the causes of fear is approaching evil, but the effect does not always happen. The evil may work its proper effect upon the will, namely to prevent or evade it, without any of the perturbing accessories called being terrified or afraid.—B.
SECTION II.
THE REMOTE CAUSES OF PLEASURABLE AND PAINFUL SENSATIONS, CONTEMPLATED AS PAST, OR FUTURE.
Before entering into the detail of this part of the subject, one important observation is to be made; that the remote causes of our Pains and Pleasures are apt to be objects, far more deeply interesting, than those which are immediate. This at first sight appears paradoxical. It is the necessary result, however, of the general Law of our nature.