From which and other like facts, does it not seem an unavoidable inference that new emotions are developed by new experiences--new habits of life? All are familiar with the truth, that in the individual, each feeling may be strengthened by performing those actions which it prompts; and to say that the feeling is _strengthened_, is to say that it is in part _made_ by these actions. We know further, that not unfrequently, individuals, by persistence in special courses of conduct, acquire special likings for such courses disagreeable as these may be to others; and these whims, or morbid tastes, imply incipient emotions corresponding to these special activities. We know that emotional characteristics, in common with all others, are hereditary; and the differences between civilized nations descended from the same stock, show us the cumulative results of small modifications hereditarily transmitted. And when we see that between savage and civilized races, which diverged from each other in the remote past, and have for a hundred generations followed modes of life becoming ever more unlike, there exist still greater emotional contrasts; may we not infer that the more or less distinct emotions which characterize civilized races, are the organized results of certain daily-repeated combinations of mental states which social life involves? Must we not say that habits not only modify emotions in the individual, and not only beget tendencies to like habits and accompanying emotions in descendants, but that when the conditions of the race make the habits persistent, this progressive modification may go on to the extent of producing emotions so far distinct as to seem new? And if so, we may suspect that such new emotions, and by implication all emotions analytically considered, consist of aggregated and consolidated groups of those simpler feelings which habitually occur together in experience: that they result from combined experiences, and are constituted of them.