a love of evil: while, in so far as it also includes a delight in the bodily signs of agony, it would also comprehend a love of what is ugly. In both cases, it should be observed, the evil of the state is heightened not only by an increase in the evil or ugliness of the object, but also by an increase in the enjoyment. It might be objected, in the case of cruelty, that our disapproval of it, even in the isolated case supposed, where no considerations of its badness as a means could influence us, may yet be really directed to the pain of the persons, which it takes delight in contemplating. This objection may be met, in the first place, by the remark that it entirely fails to explain the judgment, which yet, I think, no one, on reflection, will be able to avoid making, that even though the amount of pain contemplated be the same, yet the greater the delight in its contemplation, the worse the state of things. But it may also, I think, be met by notice of a fact, which we were unable to urge in considering the similar possibility with regard to goods--namely the possibility that the reason why we attribute greater value to a worthy affection for a _real_ person, is that we take into account the additional good consisting in the existence of that person. We may I think urge, in the case of cruelty, that its intrinsic odiousness is equally great, whether the pain contemplated really exists or is purely imaginary. I, at least, am unable to distinguish that, in this case, the presence of _true belief_ makes any difference to the intrinsic value of the whole considered, although it undoubtedly may make a great difference to its value _as a means_. And so also with regard to other evils of this class: I am unable to see that a true belief in the _existence_ of their objects makes any difference in the degree of their positive demerits. On the other hand, the presence of another class of beliefs seems to make a considerable difference. When we enjoy what is evil or ugly, in spite of our knowledge that it is so, the state of things seems considerably worse than if we made no judgment at all as to the object’s value. And the same seems also, strangely enough, to be the case when we make a false judgment of value. When we admire what is ugly or evil, believing that it is beautiful and good, this belief seems also to enhance the intrinsic vileness of our condition. It must, of course, be understood that, in both these cases, the judgment in question is merely what I have called a judgment of taste; that is to say, it is concerned with the worth of the qualities actually cognised and not with the worth of the object, to which those qualities may be rightly or wrongly attributed.