It is evident that this additional complication only occurs in so far as there is included in the object of personal affection some of the _mental_ qualities of the person towards whom the affection is felt. And I think it may be admitted that, wherever the affection is most valuable, the appreciation of mental qualities must form a large part of it, and that the presence of this part makes the whole far more valuable than it could have been without it. But it seems very doubtful whether this appreciation, by itself, can possess as much value as the whole in which it is combined with an appreciation of the appropriate _corporeal_ expression of the mental qualities in question. It is certain that in all actual cases of valuable affection, the bodily expressions of character, whether by looks, by words, or by actions, do form a part of the object towards which the affection is felt, and that the fact of their inclusion appears to heighten the value of the whole state. It is, indeed, very difficult to imagine what the cognition of mental qualities _alone_, unaccompanied by _any_ corporeal expression, would be like; and, in so far as we succeed in making this abstraction, the whole considered certainly appears to have less value. I therefore conclude that the importance of an admiration of admirable mental qualities lies chiefly in the immense superiority of a whole, in which it forms a part, to one in which it is absent, and not in any high degree of intrinsic value which it possesses by itself. It even appears to be doubtful, whether, in itself, it possesses so much value as the appreciation of mere corporeal beauty undoubtedly does possess; that is to say, whether the appreciation of what has great intrinsic value is so valuable as the appreciation of what is merely beautiful.