II

II.--The Faculty being thus determined, along with the Standard, we
have only to resume his views as to Disinterested action. For a full
account of these, we have to go beyond the strictly Ethical lectures,
to his analysis of the Emotions. Speaking of love, he says that it
includes a desire of doing good to the person loved; that it is
necessarily pleasurable because there must be some quality in the
object that gives pleasure; but it is not the mere pleasure of loving
that makes us love. The qualities are delightful to love, and yet
impossible not to love. He is more explicit when he comes to the
consideration of Pity, recognizing the existence of sympathy, not only
without liking for the object, but with positive dislike. In another
place, he remarks that we desire the happiness of our fellows simply as
human beings. He is opposed to the theory that would trace our
disinterested affections to a selfish origin. He makes some attempt to
refer to the laws of Association, the taking in of other men"s
emotions, but thinks that there is a reflex process besides.


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Thus we see what a complex our feelings must be, and how impossible to

have any moment in which some feeling is not present as a part of our
mental stream
Thus we see what a complex our feelings must be, and how impossible to
have any moment in which some feeling is not present as a part of our
mental stream. It is this complex, now made up chiefly on the basis of
the sensory currents coming in from the end-organs or the visceral
organs, and now on the basis of those in the cortex connected with our
thought life, which constitutes the entire feeling tone, or _mood_.


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As regards the _method_ of the science, the highest exactness is not

attainable; the political art studies what is just, honourable, and
good; and these are matters about which the utmost discrepancy of
opinion prevails
As regards the _method_ of the science, the highest exactness is not
attainable; the political art studies what is just, honourable, and
good; and these are matters about which the utmost discrepancy of
opinion prevails. From such premises, the conclusions which we draw
can only be probabilities. The man of experience and cultivation will
expect nothing more. Youths, who are inexperienced in the concerns of
life, and given to follow their impulses, can hardly appreciate our
reasoning, and will derive no benefit from it: but reasonable men will
find the knowledge highly profitable (III.).


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