[38] As will be seen from the next chapter, I do not grant this. [39] Chap. ix. of this Book. CHAPTER IV PLEASURE AND DESIRE § 1. In the preceding chapter I have left undetermined the emotional characteristics of the impulse that prompts us to obey the dictates of Reason. I have done so because these seem to be very different in different minds, and even to vary much and rapidly in the same mind, without any corresponding variation in the volitional direction of the impulse. For instance, in the mind of a rational Egoist the ruling impulse is generally what Butler and Hutcheson call a “calm” or “cool” self-love: whereas in the man who takes universal happiness as the end and standard of right conduct, the desire to do what is judged to be reasonable as such is commonly blended in varying degrees with sympathy and philanthropic enthusiasm. Again, if one conceives the dictating Reason--whatever its dictates may be--as external to oneself, the cognition of rightness is accompanied by a sentiment of Reverence for Authority; which may by some be conceived impersonally, but is more commonly regarded as the authority of a supreme Person, so that the sentiment blends with the affections normally excited by persons in different relations, and becomes Religious. This conception of Reason as an external authority, against which the self-will rebels, is often irresistibly forced on the reflective mind: at other times, however, the identity of Reason and Self presents itself as an immediate conviction, and then Reverence for Authority passes over into Self-respect; and the opposite and even more powerful sentiment of Freedom is called in, if we consider the rational Self as liable to be enslaved by the usurping force of sensual impulses. Quite different again are the emotions of Aspiration or Admiration aroused by the conception of Virtue as an ideal of Moral Beauty.[40] Other phases of emotion might be mentioned, all having with these the common characteristic that they are inseparable from an apparent cognition--implicit or explicit, direct or indirect--of _rightness_ in the conduct to which they prompt. There are, no doubt, important differences in the moral value and efficacy of these different emotions, to which I shall hereafter call attention; but their primary practical effect does not appear to vary so long as the cognition of rightness remains unchanged. It is then with these cognitions that Ethics, in my view, is primarily concerned: its object is to free them from doubt and error, and systematise them as far as possible.