Next after curiosity come those desires and motives that one shares perhaps with some social beasts, but far more so as a conscious thing with men alone. These desires and motives all centre on a clearly apprehended “self” in relation to “others”; they are the essentially egotistical group. They are self-assertion in all its forms. I have dealt with motives toward gratification and motives towards experience; this set of motives is for the sake of oneself. Since they are the most acutely conscious motives in unthinking men, there is a tendency on the part of unthinking philosophers to speak of them as though vanity, self-seeking, self-interest were the only motives. But one has but to reflect on what has gone before to realize that this is not so. One finds these “self” motives vary with the mental power and training of the individual; here they are fragmentary and discursive, there drawn tight together into a coherent scheme. Where they are weak they mingle with the animal motives and curiosity like travellers in a busy market-place, but where the sense of self is strong they become rulers and regulators, self-seeking becomes deliberate and sustained in the case of the human being, vanity passes into pride. Here again that something in the mind so difficult to define, so easy for all who understand to understand, that something which insists upon a best and keenest, the desire for beauty, comes into the play of motives. Pride demands a beautiful self and would discipline all other passions to its service. It also demands recognition for that beautiful self. Now pride, I know, is denounced by many as the essential quality of sin. We are taught that “self-abnegation” is the substance of virtue and self-forgetfulness the inseparable quality of right conduct. But indeed I cannot so dismiss egotism and that pride which was the first form in which the desire to rule oneself as a whole came to me. Through pride one shapes oneself towards a best, though at first it may be an ill-conceived best. Pride is not always arrogance and aggression. There is that pride that does not ape but learn humility. And with the human imagination all these elementary instincts, of the flesh, of curiosity, of self-assertion, become only the basal substance of a huge elaborate edifice of secondary motive and intention. We live in a great flood of example and suggestion, our curiosity and our social quality impel us to a thousand imitations, to dramatic attitudes and subtly obscure ends. Our pride turns this way and that as we respond to new notes in the world about us. We are arenas for a conflict between suggestions flung in from all sources, from the most diverse and essentially incompatible sources. We live long hours and days in a kind of dream, negligent of self-interest, our elementary passions in abeyance, among these derivative things. 2.7. THE SYNTHETIC MOTIVE.