The next call that rouses us from a state of inactivity, is that of our passions; we quickly begin to be sensible of hope and fear, love and hatred, desire and aversion; these arising from the power of comparison and reflection, extend their range wider, as our reason strengthens, and our knowledge enlarges. At first we have no thought of pain, but when we actually feel it; we afterwards begin to fear it, yet not before it approaches us very nearly; but by degrees we discover it at a greater distance, and find it lurking in remote consequences. Our terror in time improves into caution, and we learn to look round with vigilance and solicitude, to stop all the avenues at which misery can enter, and to perform or endure many things in themselves toilsome and unpleasing, because we know by reason, or by experience, that our labour will be overbalanced by the reward, that it will either procure some positive good, or avert some evil greater than itself.
But as the soul advances to a fuller exercise of its powers, the animal appetites, and the passions immediately arising from them, are not sufficient to find it employment; the wants of nature are soon supplied, the fear of their return is easily precluded, and something more is necessary to relieve the long intervals of inactivity, and to give those faculties, which cannot lie wholly quiescent, some particular direction. For this reason, new desires and artificial passions are by degrees produced; and, from having wishes only in consequence of our wants, we begin to feel wants in consequence of our wishes; we persuade ourselves to set a value upon things which are of no use, but because we have agreed to value them; things which can
