The basis of the ethical sentiment by which the desires and actions of a man are to be brought into harmony with those of his fellows is investigated in a more thorough manner by Professor Bain and by George Grote. But both of these writers stand on a somewhat different platform from the strict psychological hedonism which Mill never relinquished. Thus Grote enumerates as "elementary tendencies of the mind," which ethical sentiment presupposes, and out of which it is compounded, self-regarding tendencies, sympathetic tendencies, benevolent affections, malevolent affections, and (though in a smaller degree) love and hatred of those who cause pleasure and pain to others;[55] and this without interpreting sympathy, in the way that Mill does, as having for its end the pleasures which come with the gratification of the sympathetic impulse, or the removal of the pain caused by its restraint. As Professor Bain argues, this position of Mill's "is tenable only on the ground that the _omission_ of a disinterested act that we are inclined to, would give us so much _pain_ that it is on the whole for our comfort that we should make the requisite sacrifice. There is plausibility in this supposition." But "the doctrine breaks down when we try it upon extreme cases.... All that people usually suffer from stifling a generous impulse is too slight and transient to be placed against any important sacrifice."[56] In recognising sympathy as a "purely disinterested" impulse,[57] Mr Bain breaks loose at an important point from the psychology of Bentham. He is indeed only kept from a complete break with it by the position he ascribes to sympathy as outside of the ordinary sphere of voluntary action. Above all things, it would seem to be necessary that nothing should conflict with "our character as rational beings, which is to desire everything exactly according to its pleasure-value."[58] But sympathy obviously "clashes with the regular outgoings of the will in favour of our pleasures;" so that it ought to be placed outside voluntary action, and regarded simply as "a remarkable and crowning instance of the Fixed Idea."[59] [Sidenote: without being applied to determine the ethical end,]