Desire in any of its forms may take on an altruistic, disinterested phase, though much that is taken for altruistic is only apparently or partially so, being really due to self-extension. If you take an interest in anything, it becomes interesting to _you_, it is a matter of personal concern, and becomes identified with the self. Thus in _our_ family, _our_ town, _our_ nation, _our_ race, desire plants itself; it is in this personal extension of view that most of the pity, sympathy, and benevolence is exercised. A well-wishing and consequent exertion for humanity in general is very late, and still later is desire for animals as sentient beings having a worth of being in themselves. The remarks we have made concerning desire proper, apply equally to aversion. We must bear constantly in mind that desire proper and aversion are really in psychic analysis, merely phases positive and negative of a certain definite mode of psychosis, hence we often use desire in this large and generic sense, which instances will be apparent from the context. Desire, like other emotions, is polar, and desire generic has its antipodal feeling in some form of active desirelessness. As desire is naturally and originally connected with all perception of object, we find it closely allied with other emotions. While we must suppose that early desire is upon idea of pleasure, upon the idea of its realization to be attained, without any estimate of likelihood or unlikelihood of realization, which factor is slow in evolution, yet when through experience, sense of certainty or uncertainty is attained as to the experienceable, this psychosis—belief—has a marked effect upon desire, and is closely associated with it. Bare sense of the experienceable was sufficient to generate desire, but when the measure of probability of the experienceable actually happening is measured, we have belief, expectation, hope, and kindred psychoses, bound up with desire. The expression, “I hope it will be a good day to-morrow,” indicates a wish that it would, _plus_ some confidence that it will be a good day; “I wish it would be a good day, but I fear it will not,” shows some lack of confidence in the realization of the event. Hope then equals wish, _plus_ the intellectual element expectation, a desire for a realization _plus_ some belief in it as actually to happen. A large share of learning by experience consists in the reaction of this expectation on the wish, in learning not to set our hearts on what we believe to be unrealizable or extremely improbable to happen. Wish also acts on belief, as is plainly expressed in the common phrase, “the wish is father to the thought.” If belief tends to restrict or magnify desire, desire also tends to determine belief. Hope, as very commonly used, as when we say, “I hope it will turn out so,” is a passive emotion, and does not appeal to the individual as self-determining the event. As the primary end of emotion is to incite the organism to