I have previously (Chap. III.) mentioned hatred as an abortive form of anger, the result of arrested development. I have only to add a few supplementary remarks on the two antagonistic elements. One is primary and tends to the partial or total destruction of the enemy, attacking him in his own person or in that of his friends, in his reputation, his honour, his interests. The other, made up of reflection and calculation, consists in the representation of consequences, in the fear of reprisals and of Divine or human laws. Hence arises an emotional state comparable to the movement of a body rotating on itself and incapable of passing certain limits; and it must be admitted that the metamorphic process is here very thorough-going, since many writers, so far from grasping the affinities between hatred and anger, set up the former as a primary emotion, the antithesis of love. Yet it is very clear that hatred, by the inhibitory character peculiar to it, is not and cannot be a primary emotion; it corresponds to a second stage. If it is objected that we might as well assert that anger is the developed form of hatred (_i.e._, that the latter is primary), and not hatred an abortive form of anger, I should answer that this position is inadmissible, because in experience we have no example of the inhibitory form appearing _before_ the corresponding impulsive form. What is primary is an instinctive, unconscious movement of retreat, of aversion (in the etymological sense), but this is no more the emotion of hatred than the instinctive and unconscious movement of attraction is the emotion of love. Resignation, with its varieties and gradations, is an abortive form of grief. Its mode of expression has been described in detail by Darwin (Chap. XI.). This state is the resultant of two currents: on one side, moral pain, grief, which by itself and in its complete form shows itself in prostration, tears, etc.; on the other hand, an intellectual notion—that of the irreparable and irremediable, of the futility of all efforts. The intellect has its teleology, which is not that of feeling; if it prevails and asserts itself in the consciousness, we shall have, after a period of oscillation, a fixed state, in which the loss will be accepted and perceived in a mitigated form.