The second class are those in which the enjoyment is secured by producing happiness for others, and is sought solely in reference to the enjoyment of another. The most decided illustration of this kind is that of a mother who is providing for her offspring. This and all true love has, as its distinctive feature, the pleasure found in conferring happiness on the beloved object. Gratitude, also, has for its main element the desire to make some returns of enjoyment to one who has conferred a favor.
Experience has shown that the most powerful of all motives in securing obedience to law is that of _love_.
When love is awakened toward a superior mind--when this superior mind knows what are the true rules of right and wrong, and is deeply interested to guide and aid the inferior mind--when this interest is expressed by all winning and attractive methods, nothing has ever yet been found so successful in securing obedience to the rules of right and wrong.
The power of this principle is greatly enhanced when the superior mind is a benefactor. The bestowal of kindness excites a desire to make some returns of good, and when it is seen that such a benefactor is gratified by leading a dependent mind to right action, it proves a most powerful motive to obedience.
Still more is the power of this principle increased when the favors bestowed are purchased by self-denial and suffering on the part of the benefactor. The more noble the benefactor, and the greater the good thus purchased or the evils thus averted, the stronger is the principle of gratitude leading to such returns of obedience.
Again, experience has shown that the advance of the race has been by the agency of teachers and confessors who secured light and elevation to their fellows at the expense of labor, toil, and self-denial of the severest kind.
These are the leading points in the results of human experience as to the nature of mind and the laws of the system of which it is a part.
KNOWLEDGE GAINED BY REASON AND EXPERIENCE AS TO A FUTURE STATE.
We have shown that, independently of a revelation, we have no sources of knowledge except the intuitions reasoning and experience. Hereafter we will, as is often done, include the two first in the term reason.