point onwards the only modifications introduced are those which arise from the perception or representation of reflective emotions in the beloved object, of moral qualities as they are called; but always, as these increase more and more in number and importance, the proportion which the original appetite and sense of beauty bear to them is diminished, and finally in some cases perhaps entirely suppressed, so that the loss of these elements, by the natural course of life, in old age, has no effect in lessening the affection. The moral and spiritual excellences, hopes, and aims, shared and enjoyed together, become then the main components of the emotion, the lower elements being consumed or refined away; and this emotion is perhaps the crown of earthly happiness, the best and noblest of all the emotions that are yet entangled in the representation of a visible and tangible framework.

4. As to the different kind of love which is felt by each sex for the other, it seems to be a true remark of Coleridge that the man's desire is for the woman, but the woman's rarely anything else than desire for the desire of the man. This seems a parallel case with what has been already remarked of the affection of mothers and of fathers for their children, and to rest on similar grounds. Perhaps then it may be better expressed thus, that the man desires to possess the woman wholly, including her love, the woman on the other hand to be possessed by the man, that is, to be the object of one part of his faculties, that is, of his love. A man's love, as distinguished from one element of it, the original admiration, is won by his persuading himself that the woman will love him in return; admiration alone

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$ 25. The sympathetic emotions.

BOOK I. CH. II. PART IV.

§ 25.

The sympathetic emotions.

attracts but does not keep. Hence so many cases where love comes after marriage. A woman's love is won by exciting her admiration, where the man she admires shows her delicate respect. Her imagination, for she does not critically compare, makes her diamond the finest in the world, and she is occupied with it alone. Here admiration alone both attracts and keeps, for the horizon is limited, and the self therefore easily identified with the horizon. Love is the whole world of a woman, but only a part of the world of a man. It may be added that a man marries for a harbour, for rest, for refreshment; a woman for a voyage, for delight, for activity. leave untouched the question, how far the existing differences between the love of men and of women are due to fundamental differences in the character of the sexes, how far to circumstances such as education and the course of development of modern societies.

I

5. The influence of sex is very subtil and extends far more widely than to what is commonly called love between the sexes. It colours the relations of brothers and sisters, parents and children; sons feel a peculiar affection for their mother, and daughters a peculiar admiration for their father; men who have been brought up in the society of women as well as of men, and women who have been much thrown into the society of their father, or have been educated by him, show differences, generally excellences, of character and habit which are often clearly traceable to these sources.

6. Friendship in all its various kinds, Aristotle's pinia, is distinguished from eros, or love between the sexes, by the absence of the traits derived from

the appetite which lies at the basis of that emotion.
The instances however in which those traits are very
weak approach on that account closely to friendship,
and make a kind of debateable ground between them.
Friendship can exist everywhere where eros can, but
it cannot, generally speaking, be carried up to the
same intensity, not because it lacks the element of
appetite, but because persons of the opposite sexes
are the only persons between whom rivalry can be
entirely abolished. This annihilation of rivalry is
a circumstance common to the love between persons
of opposite sex with only one other kind of love or
personal relation, namely, with love to God, or re-
ligion, the object of which is an Ideal, as will appear
in its place.
But wherever the feeling of rivalry
can be diminished, there and in that proportion will
the love or friendship between different persons be
purer and closer; and in these cases friendship
proper, or affection between persons of the same sex,
will be capable of very great intensity. Such cases
will arise between teacher and pupil, patron and
client, and generally between older and younger
persons; between equals chiefly when their careers
are different. Alliances between individuals and
between bodies of men are often the beginning of
friendship, but they are not friendship itself; there
is originally no affection, but the alliance is made
for some extraneous purpose; these are cases of
Aristotle's φιλία founded on the χρήσιμον. Alliances
of every kind, such as between buyer and seller, and
makers of any contract, and between citizens of the
same state, or between two states, have their own
kind or mode of emotion, sympathetic but in the
lowest degree; the emotion is some kind or other

Воок 1.

CH. II. PART IV.

$ 25. The sympathetic emotions.

BOOK I. CH. II. PART IV.

$ 26. The anti

pathetic emotions.

of goodwill, and in these forms too it is the first step to friendship or love.

§ 26. Before completing this group by the examination of the subordinate or allied emotions, it will be well to turn to the antipathetic group. The direct emotion of aversion becomes, when its object is a person, personal dislike or illwill, the opposite of goodwill or benevolence. When this dislike is represented as reciprocated, the emotion is hate, which of course admits of many degrees, among which we may distinguish, perhaps, bitterness and malice, although we usually employ the word only for great degrees of it. Founded on a small or transient degree of hate is anger, which is hate of any action prompted by dislike. It arises when the mind attributes to another a feeling of dislike which has led it to do something towards the destruction or injury of the object of its dislike. Attributing such an act from such a motive to any person, the mind feels anger towards that person on account of its act; hence anger can be appeased by renouncing or expressing sorrow for the act; not so dislike itself. Revenge is indurated, that is, prolonged and cherished anger. Illwill, bitterness, hate, malice, anger, revenge, these are the antipathetic emotions which are the opposites of goodwill, love, friendship, and to those subordinates or derivatives of them which are now to be mentioned. Malice seems to stand to the antipathetic emotions as affection stands to the sympathetic. Malice and af fection are perhaps the most purely emotional terms in the language, indicating an emotional element with least suggestion of a framework. The readiness of disposition to affection or to malice which makes these emotions seem to prompt the imagina

tion to supply a framework, to create their own objects of love or hate, rather than to arise from the representation of such objects, is what is commonly meant by the phrases a good or a bad heart.

§ 27. 1. Opposed to anger and revenge are two degrees of gratitude; the first might perhaps be called a burst of gratitude for any particular kindness; the second prolonged and indurated gratitude. The object of both of them is the representation of acts prompted by goodwill, love, or friendship. Wherever it is said that acts are the object of emotions, it will always be found that the feeling or emotion prompting, and manifesting itself in, those acts, and of which they are the representational framework, is the real object of the emotion in question. An act is always capable of analysis into its elements of feeling and form, of emotion and cognition; and the act, as it is called, is but the objective representation of these cognitions and emotions as mental qualities, or, in other terms, the embodiment of them. In every case it is an emotion that we hate or love; when we say we hate or love a man, or an action, it is the emotion that makes the man or his action what they are; it is the emotion, which we represent the man as feeling, that gives him his character in our eyes. We represent him as a person at all only by representing him as self-conscious, and the mode of his self-consciousness is what we either love or hate.

2. When good or ill fortune happens to persons whom we love or whom we hate, we feel the derivative emotions of pity or compassion when those we love are injured or unfortunate, of joy and congratulation for them when they are fortunate or