Just as there are objects and individuals recognized or believed to be as somehow favorable and who evoke tender feeling, so there are objects and individuals regarded as unfavorable, perhaps dangerous, who arouse aversion and hatred. The feeling thus produced is the other great sentiment of life, which on the whole organizes character and conduct on a great plane. Hatred, a decidedly primitive reaction, still is powerful in the world and is back of dissension of all kinds, from lawsuits to war. When one hates he is attached to the hated object in a fashion just the reverse of the attachment of love; joy, anger, fear and sorrow arise under exactly the opposite circumstances, and the aim and end of hate is to block, thwart and destroy the hated one. The earlier history of man lays emphasis on the activities of hate,--war, feats of arms, individual feuds. Hate, unlike love, needs no moral code or teaching to bring it into activity; it springs into being and constantly needs repression. Unlikeness alone often brings it to life; to be too different from others is recognized as a legitimate reason for hatred. The most important cause is conflict of interest and wounding of self-feeling and pride. Revengeful feeling, fostered by tradition and "patriotism," caused many wars and in its lesser spheres of operation is back of murders, assaults, insults and the lesser categories of injuries of all kinds. The prime emotion of hatred is anger; in its less intense aspect of aversion it is disgust. The aim and end of anger is destruction of the offending object; the aim and end of aversion is removal, ejection. Hate may be and often is a noble sentiment, though the trend of modern thought, as it minimizes personal responsibility, is to eliminate hate against persons and intellectualize hate so that it is reserved for the battle against ideas. Whether you can really summon all your effort against any one, against his plans, opinions and actions, unless you have built up the steady sentiment of hatred for him, is a nice psychological question. Hate is most intense in little people, in persons absolutely convinced that their interests, opinions and plans are sacred, sure of their superiority and righteousness. Once let insight into yourself, your weakness and your real motives creep into your mind and your hate against opponents and obstructors must lessen. Those who realize most the fallibility of men and women, to whom Pilate's question "What is truth?" has added to it a more sceptical question, "What is right," find it hard to hate. Therefore, such persons, the broad-minded and the most deeply wise, are not the best fighters for a cause, since their efforts are lessened by sympathy for the opponent. Here is the marvel of Abraham Lincoln; rich with insight, he could hate slavery and secession and yet not hate the southern people. In that division of himself lies his greatness and his suffering.