anticipation of an 'end.' This, again, is conspicuously true of all the truly social emotions. Not only the conscience, but the sense of shame or honour, or pride and vanity act powerfully and instantaneously as present motives without necessary reference to any future results. The knowledge that I am giving pain or causing future pain is intrinsically and immediately painful to the normal human being, and the supposed 'analysis' is throughout a fiction. Mill, however, like Bentham, takes it for granted, but perceives more clearly than Bentham the difficulty to which it leads. How, from a theory of pure selfishness, are we to get a morality of general benevolence? The answer is given by the universal 'association.' We are governed, he holds, by our own emotions; our end is our own pleasure, and we have to consider how this end dictates a desire for general happiness. He expounds with great vigour the process by which the love of friends, children and parents and country may be gradually developed through the association of our pleasures with the fellow-creatures who caused them. J. S. Mill regards his exposition as 'almost perfect,'[607] and says that it shows how the 'acquired sentiments'--the moral sentiments and so forth--may be gradually developed; may become 'more intense and powerful than any of the elements out of which they may have been formed, and may also in their maturity be perfectly disinterested.' James Mill declares that the analysis does not affect the reality of the sentiments analysed. Gratitude remains gratitude, and generosity generosity, just as a white ray remains white after Newton had decomposed it into rays of different colours.[608] Here once more we have the great principle of indissoluble association or mental chemistry.