structure is nothing more than its power to produce pleasure or pain in us. To the objection that though health and sickness produce pleasure and pain in us, they are not typically sources of pride or humility, he recalls that these passions require a long-lasting cause related only to ourselves or a few others—thus a long record of exceptionally poor health can in fact be a source of shame. Finally, Hume examines the qualities of external objects related to us. Though the natural relation of resemblance has little influence, he explains, external objects do not cause pride or humility without some relation of contiguity or causation—a fact he takes to confirm his overall account. After a few minor illustrations, Hume explains why pride in one's ancestors is magnified when the family enjoys uninterrupted possession of land, and when it is passed down from male to male (both of the conditions, he claims, serve to strengthen the relation of ideas). Hume devotes an entire section to "property and riches". His account easily accommodates property: he defines it as private use consistent with the laws of justice, contends that (whether justice be a natural or artificial virtue) our minds naturally associate owners with their belongings, and observes that all things "useful, beautiful or surprising" call up pride in their owner. But it is more difficult to accommodate riches: i.e., the mere power of acquiring the comforts of life. For Hume's earlier account of causation eliminated the distinction between power and the exercise of power, as well as the very idea of an unexercised power—and how can I take pride in mere coins and paper without such an idea? Hume finds two ways for something like unexercised power to influence our passions: first, predictions of human behavior are (absent "strong motives") plagued with uncertainty, and we can receive anticipatory pleasure or unease from probable or merely possible exercise of power (tentatively reasoning from our own past conduct to guess what we might do); second, a "false sensation of liberty" presents all feasible courses of action as fully possible to us, giving us an anticipatory pleasure unrelated to any reasoning from experience. Hume finishes by noting the pride we take in power over others, a pride enhanced by comparing our condition to theirs (thus humans are prouder to own other humans than to own sophisticated machinery). Sections 11–12 Hume's next section adds a new