In our everyday life, we are accustomed to measure the things we meet.
They are evaluated according to spatial and temporal criteria and each of them is approached like a unity to be added to others or compared with them.
The same tendency of measuring is applied to human feelings. Everyone speaks about a past or a present love, grief, etc. and also about strong or weak feelings.
However, it is difficult to show in which sense we are justified to speak about our feelings as unities.
The vagueness of feelings comparing them with physical object does not allow us to use the spatial and temporal criteria for establishing them as unities.
In fact, the unity of a feeling is given by those others elements which provide its content. For instance, one love is one in virtue of the precise determination of the beloved person and of the specific time and space of the events developed according to the feeling of love.
In other words, it is a difficult task to evaluate love (or any other feeling) as a unity.
In spite of this fact, the practice of measuring directs the man to take hasty decisions in this respect. He just calls or understands his feelings as unities. And also he adds and compares his feelings, as if it will be clear what does it mean the unity of a feeling.
Because the imprecision persists in spite of such practices, there is easy to make someone to believe that he can be learned about the unity of his own feeling. The teachers of morality do this, without reminding to their disciples about the unity provided by the very states of fact which are involved in human feelings.
Thus, the teacher draws scales, tables, or trees of virtues and vices corresponding to our feelings and numbers them as unities. His further step is to show that the unity of a feeling is not really into our possession, but is provided by some high or divine principles. For instance, our love is figured out as a pale imitation of the divine love.
In this manner, the human beings are put to disbelieve their own feelings altogether. They doubt about the possibility of thinking of a feeling in terms of its appliance in the particular contexts of his life.
In the religious morality, the sinner is put to think that his bad feelings of pleasure come from some evil forces, whereas the virtuous man should consider that his good feelings are motivated and generated by divinity.