sentiments are altruistic in the sense that they involve reference to another person; few are so in the sense that they exclude the self. The idea of a division on this line appears to flow from a vague presumption that personal ideas must have a separateness answering to that of material bodies. I do not mean to deny or depreciate the fact of personal opposition; it is real and most important, though it does not rest upon any such essential and, as it were, material separateness as the common way of thinking implies. At a given moment personal symbols may stand for different and opposing tendencies; thus the missionary may be urging me to contribute to his cause, and, if he is skilful, the impulses he awakens will move me in that direction; but if I think of my wife and children and the summer outing I had planned to give them from my savings, an opposite impulse appears. And in all such cases the very fact of opposition and the attention thereby drawn to the conflicting impulses gives emphasis to them, so that common elements are overlooked and the persons in the imagination seem separate and exclusive. In such cases, however, the harmonizing or moralizing of the situation consists precisely in evoking or appealing to the common element in the apparently conflicting personalities, that is to some sentiment of justice or right. Thus I may say to myself, “I can afford a dollar, but ought not, out of consideration for my family, to give more,” and may be able to imagine all parties accepting this view of the case. Opposition between one’s self and someone else is also a very real thing; but this opposition, instead of coming from a separateness like that of material bodies, is, on the contrary, dependent upon a measure of community between one’s self and the disturbing other, so that the hostility between one’s self and a social person may always be described as hostile sympathy. And the sentiments connected with opposition, like resentment, pertain neither to myself, considered separately, nor to the symbol of the other person, but to ideas including both. I shall discuss these matters at more length in subsequent chapters; the main thing here is to note that personal opposition does not involve mechanical separateness, but arises from the emphasis of inconsistent elements in ideas having much in common.