Another principle of mind having a bearing on this subject is the fact that those qualities of mind which are the causes of enjoyment in others around may be viewed with only pain and dislike by a selfish person. Thus intellectual superiority, in itself considered, is a delightful object of contemplation; but if it becomes the means of degradation or of contemptuous comparison to a selfish mind, it is viewed with unmingled pain. Benevolence and truth are objects of delightful contemplation to all minds when disconnected with obligations or painful comparisons, but if they are viewed as causes of evil to a selfish mind, it will view them with unmingled dislike and hatred. Now we find that there are two classes of minds in this world: those who are more or less benevolent, and find their happiness in living to promote the general interests of their fellow-beings, and those who are selfish, and are living to promote their own enjoyment irrespective of the general happiness. If, then, we reason from the known laws of mind and from past experience, we must suppose that the habits of mind which are existing in this life will continue to increase, and if the mind is immortal, a time must come when one class will become perfectly benevolent and the other perfectly selfish. A community of perfectly benevolent beings, it has been shown, would, from the very nature and constitution of mind, be a perfectly happy community. Every source of enjoyment of which mind is capable would be secured by every individual. It can be seen, also, that there must, in the nature of the case, be an entire separation between two such opposite classes; for it is as painful for minds suffering from conscious guilt, shame, and malignity, to look upon purity, benevolence, and happiness, as it is for the virtuous to associate with the selfish, the debased, and the abandoned. This separation, therefore, would be a voluntary one on both sides, even did we suppose no interference of Deity. But if the Creator continues his present constitution of things, we may infer that his power would be exerted to prevent the intrusion of malignity into a perfect and well-ordered community; for he has so constituted things _here_, that those who are incorrigible pests to society are confined from interfering with its interests. From the laws of mind, then, and from past experience as to the tendencies of things, we can establish the position that, at some future period, if the mind of man is immortal, the human race will be permanently divided into two classes, the perfectly selfish and the perfectly benevolent.