Emulation is not envy, nor need it lead to envy. Among those who strive for superiority there need be no collision. The natural desire is to _be_, not to _seem_, superior; to have the consciousness, not the mere outward semblance, of high attainment; and of attainment, not by a conventional, but by an absolute standard; and this aim excludes none,—there may be as many first places as there are deserving candidates for them. Then, too, there is so wide a diversity of ideals, both in degree and in kind, there are so many different ruling aims, and so many different routes by which these aims are pursued, that there need be little danger of mutual interference. Even as regards external rewards, so far as they depend on the bounty of nature, the constitution of society, or the general esteem and good will of men, the success of one does not preclude the equal success of many; but, on the other hand, the merited prosperity and honor of the individual cannot fail to be of benefit to the whole community. It is only in offices contingent on election or appointment that the aspirant incurs a heavy risk of failure; but when we consider how meanly men are often compelled to creep into office and to grovel in it, it can hardly be supposed that a genuine desire of superiority holds a prominent place among the motives of these who are willingly dependent on patronage or on popular suffrage.
These desires, according as one or another has the ascendency, prompt to action, without reference to the good or the evil there may be in the action; and they therefore need the control of reason, and of the principles which reason recognizes in the government of conduct.
*The Affections are distinguished from the Desires*, mainly in these two particulars: first, that the Desires are for impersonal objects, the Affections, for persons; and secondly, that the Desires prompt to actions that have a direct reference to one’s self; the Affections, to actions that have a direct reference to others.
The Affections are *benevolent* or *malevolent*.
1. The *benevolent affections* are Love, Reverence, Gratitude, Kindness, Pity, and Sympathy.
*Love* needs no definition, and admits of none. It probably never exists uncaused; though it survives all real or imagined ground for it, and in some cases seems rendered only the more intense by the admitted unworthiness of its object. When it is not the reason for marriage, it can hardly fail to grow from the conjugal relation between one man and one woman, if the mutual duties belonging to that relation be held sacred. It is inconceivable that a mother should not love her child, inevitably cast upon her protection from the first moment of his being; the father who extends a father’s care over his children finds in that care a constant source of love; and the children, waking into conscious life under the ministries of parental benignity and kindness, have no emotion so early, and no early emotion so strong, as filial love. It may be doubted whether there is among the members of the same family a _natural_ affection, independent of relations practically recognized in domestic life. It is very certain that at both extremities of the social scale family affection is liable to be impaired, on the one hand, by the delegation of parental duties to hirelings, and, on the other, by the inability to render them constantly and efficiently. We may observe also a difference in family affection, traceable indirectly to the influence of climate. Out-of-door life is unfavorable to the intimate union of families; while domestic love is manifestly the strongest in those countries where the shelter and hearth of the common home are necessary for a large portion of the year.