sciousness. And thus we may expect, in analysing the emotions, to find a certain logical filiation between their frameworks. As a matter of fact, however, there is no doubt that some of the earliest reflective emotions, both in the case of individuals and of mankind at large, are emotions which arise in the intercourse between persons, between mind and mind; of which therefore those other persons are the representational frameworks in the mind of the Subject, though of course without his making the further observation that this framework is necessary to the emotions which he experiences. This apparently is an earlier stage in reflective development than that to which belong reflective emotions entirely self-regarding. It is therefore proper to begin by examining emotions felt towards other persons, or in other words, emotions which are relations between mind and mind.

§ 25. 1. The first group accordingly is that of the sympathetic emotions. The simple feeling of fondness for any object, when that object is a person, is benevolence or goodwill, Aristotle's süvora, which he calls gxǹ piñías; see the whole Chapter, Eth. Nic. ix. 5. This emotion passes over into love or friendship, inía, when the fondness which we feel is represented as reciprocated by the person towards whom we feel it. This new object, so constituted, is the framework of the emotion of love; and in all cases of love it will be found that there is this element, namely, the reciprocation of fondness. The emotional difference between goodwill and love is affection; affection, Aristotle's pianos, is the common emotional element in all cases of love or friendship; and the test of this feeling, an invariable mark distinguishing

it from goodwill, is the feeling of longing, óos, in the absence of the beloved person.

It is singular that this feeling should be entertained towards inanimate objects, when they have become habitual to us or associated with our history; but it is impossible to mistake the sameness of the feeling, the groundfeeling of affection, towards home and objects familiar as home, and of the longing for them in absence; but it must be observed that in all these cases there is personification of the beloved objects in imagination, and they always form a groundwork of poetical feeling in the person who experiences them. For instance, the most beautiful expression of this feeling for home is also one of the most beautiful passages in poetry, I mean the lines of Catullus beginning Pæne insularum, Sirmio. Another form of the same feeling is that towards the soil and ground of our native country, a feeling somewhat different from patriotism though contained in it, a feeling expressed by Wordsworth in the lines,

"O joy when the girdle of England appears;
What moment of life is so conscious of love,
Of love in the heart, made more happy by tears?"

Although these forms of affection are imaginative and the groundwork of poetry, they do not by themselves belong to the imaginative section of the reflective emotions; because the imagination is not in the reflection but in the object, or rather in the previous reflection constituting the object, not in subsequent reflection upon it. When the reflective emotions are themselves imagined, then only are they themselves poetry or poetical imagination. The representation constituting objects of reflective emotion

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always includes imagination, or is imaginative representation not simply remembrance.

2. The next highest kind and degree of affection is that which we feel towards animals, the horse, the dog, and so on. Always when there is affection, as distinguished from fondness, there will be found also the representation of fondness reciprocated by its object. As the intensity and the intelligence, represented as belonging to the reciprocated fondness, increase, so also do the affections rise in dignity and in intensity. Compare the two cases of affection of parents for their children, and of children for their parents; the affection rises in both cases as the children grow up, but in the former case because the objects of the representation, the children, develop so as to permit the emotion in the parents to reach its full limits, and in the latter case because the development of the children causes their emotion to rise to the full height of its represented objects, the parents. The reason why children love their parents with less intensity than parents their children is partly that given by Aristotle, that the children are loved as the "gyov of the parents, and every one loves, by an additional title, what he has himself produced; but partly also this, that parents have their affection more concentrated upon their children, and that these make a larger portion of their world of desires and hopes and fears, than parents of their children's. Hence those men who are much absorbed in business or public affairs fix less of their attention on their children, and the affection they feel towards them is apt to be directed, not to the children themselves, but to their prospects in life, as a continuation and support of the status of the parents and the

family. Hence too it is to be observed that, as men grow older, their affection towards their dead parents increases, for it becomes both more intelligent and more concentrated on those its objects. And generally death increases affection, because not only do we understand more of the dead from seeing their life as a whole, but the little daily hindrances of affection have entirely ceased to operate. Again, the difference of a mother's affection for her children from a father's is explicable as Aristotle explains it, namely, that they are more her egyo and have cost her more pain; but also because her view is more concentrated upon them, and external objects are a less portion of her world; she will therefore be more inclined to love them for themselves alone, and less for what they are esteemed by others, because they are but parts of herself; she loses herself in them; she will love them whether honoured or disgraced, the father less certainly so; her love is purer, that is, with less admixture of fondness for qualities which are not strictly contained in the object of her love.

3. The different kinds of objects of fondness as a direct emotion give rise each of them to a different kind of affection, when carried up into reflection or appearing in a person. The representation of a different sex in the object of love gives an entirely peculiar character to the affection. The mode and the degree of intensity with which the sexual appetite is combined with the affection of love constitute the different kinds of the emotion in which they occur. In the lowest stage the appetite is almost the whole; even the preferences are comparatively slight or indifferent; when however the æsthetic emotions are combined in a considerable degree with

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the object of desire, the fondness which they excite governs and directs the preference. Why these two kinds of emotion should be so habitually combined together is a question which has not yet been carefully enough considered, I mean this particular appetite and the æsthetic admiration of beauty and grace, both in form and speech; it is certainly absurd to deduce one from the other; and yet why are just these and no others so closely combined? Beauty, then, combined with some degree of sexual appetite, but a degree which may vary almost indefinitely, is one of the two constituents of love, which in this sense should be called Eros. The other constituent is the representation or imagination of reciprocated fondness. The resulting Eros will be felt in strength proportioned to the combined intensity of these two constituents; but the two may vary in proportion to each other without any variation in their sum, and consequently without any variation in the intensity of the eros which is their emotional aspect. This is a repetition of the same phenomenon which was observed in § 20, in objects of desire generally; it is the representation of reciprocated fondness in this case which contains the element of certainty or uncertainty. When eros becomes a passion, or when considered as a passion, then the probability of success in obtaining possession in marriage, as well as that of winning the affections themselves, is a new circumstance which again corresponds to the certainty in the former cases. Simultaneously with the introduction of the aesthetic emotions begins the narrowing of the field of objects of love, ending with the restriction of it to, and the concentration of the emotion upon, a single object or person. From this