e entertained.
Again, one may continue the same, while the other makes large advances
in mental training; how far shall present disparity operate against old
associations? (III.). There is a sort of illustrative parallelism
between the feelings and acts of friendship, and the feelings and acts
of self-love, or of a good man to himself. The virtuous man wishes what
is good for himself, especially for his highest part--the intellect or
thinking part; he desires to pass his life in the company of his own
thoughts; he sympathizes with his own sorrows. On the other hand, the
bad choose the pleasant, although it be hurtful; they fly from
themselves; their own thoughts are unpleasant companions; they are full
of repentance (IV.). Good-will is different from friendship; it is a
sudden impulse of feeling towards some distinguished or likeable
quality, as in an antagonist. It has not the test of longing in
absence. It may be the prelude to friendship (V.). Unanimity, or
agreement of opinion, is a part of friendship. Not as regards mere
speculation, as about the heavenly bodies; but in practical matters,
where interests are at stake, such as the politics of the day. This
unanimity cannot occur in the bad, from their selfish and grasping
disposition (VI.).

The position is next examined--that the love felt by benefactors is
stronger than the love felt by those benefitted. It is not a sufficient
explanation to say, the benefactor is a creditor, who wishes the
prosperity of his debtor. Benefactors are like workmen, who love their
own work, and the exercise of their own powers. They also have the
feeling of nobleness on their side; while the recipient has the less
lovable idea of profit. Finally, activity is more akin to love than
recipiency (VII.). Another question raised for discussion is--'Ought a
man to love himself most, or another?' On the one hand, selfishness is
usually condemned as the feature of bad men; on the other hand, the
feelings towards self are made the standard of the feelings towards
friends. The solution is given thus. There is a lower self (predominant
with most men) that gratifies the appetites, seeking wealth, power, &c.
With the select few, there is a higher self that seeks the honourable,
the noble, intellectual excellence, at any cost of pleasure, wealth,
honour, &c. These noble-minded men procure for themselves the greater
good by sacrificing the less: and their self-sacrifice is thus a mode
of self. It is