The object of hate then differs from that of anger and fear, as being invariably a psychic quality in another as injurious to one’s own interests. Injuriousness _per se_ does not excite hate as it may anger and fear. Animals, indeed, often seem to hate that which has no psychic attitude toward them, and may be wholly incapable of it; but this is error of judgment, just as we ourselves often find ourselves wrong in hating where we supposed there was evil feeling toward us, but where we now see there is none. Hate disappears the moment we discover our mistake of interpretation. While hate often views its object very largely from the retrospective side, as opposed to fear and anger, which are generally prospective, yet hate originally must have applied to the present or latent potency of the object for harm, for only in this wise does it reach self-conservative value. In early psychic life there is no time or place for purely retrospective emotion like revenge and resentment. Hate is not essentially a paying back for the past offence, but a will-inciting emotion of immediate, or imminently prospective value. In fact, though we say, “he has done me injury and I hate him for it,” yet we do not hate the dead injurer or the one so crippled as to be entirely powerless against us. Certainly there is no value for our interests in injuring the one who is past injuring us, and from the self-conservative point of view to exercise ourselves in hate or anger in such a case is to waste energy. Feeling for what has been done against us, purely as such, is plainly sheer waste of force. The past is irretrievable, and emotion about it is valuable for life only so far as the past implies the future. Thus it is that hate, arising because of self-conservative value, and developing under natural selection, never becomes wholly retrospective.