*Resentment* is the feeling excited by injury done to ourselves. This also is innocent and natural, when its occasion is sufficient, and its limits reasonable. It may prevent the repetition of injury, and the spontaneous tendency to it, which is almost universal, is an efficient defence against insult, indignity, and encroachment on the rights of individuals. But, indulged or prolonged beyond the necessity of self-defence, it is prone to reverse the parties, and to make the injured person himself the wrong-doer.
Both anger and resentment are *painful emotions*, and on this account are self-limited in a well-ordered mind. He who makes happiness his aim will, if wise, give these disturbing forces the least possible hold upon him, whether in intensity or in duration.
*Envy* has been defined as the excess of emulation. It seems rather to be a deficiency in the genuine principle of emulation. The instinctive desire of superiority leads us, as we have seen, to aim at _absolutely_ high attainments, and to measure ourselves less by what others are, than by our own ideal. It is only those of lower aims, who seek to supplant others on their career. Envy is the attempt, not to rise or excel, but to stand comparatively high by subverting those who hold or seek a higher position. No just man voted for the banishment of Aristides because he was always called the Just; but his ostracism was the decree of those who knew that they could obtain no reputation for justice till he were put out of their way.
*Revenge* is the desire to inflict evil for evil. In principle it is always wrong; for the evil-doer, though he may merit transient anger and resentment, is not therefore placed beyond our benevolence, but is rather commended to our charity as one who may be reformed and may become worthy of our esteem. In practice, revenge can scarce ever be just. Our self-love so exaggerates our estimate of the wrong we receive, that we could hardly fail to retaliate by greater wrong, and thus to provoke a renewal of the injury. There are, no doubt, cases in which self-defence may authorize the immediate chastisement or disabling of the wrong-doer, and in an unsettled state of society, where there is no legal protection, it may be the right of individuals to punish depredation or personal outrage; but acts of this kind are to be justified on the plea of necessity, not of revenge.