When we enjoy what is evil or ugly, in spite of our knowledge that it is so, the state of things seems considerably worse than if we made no judgment at all as to the object’s value. And the same seems also, strangely enough, to be the case when we make a false judgment of value. When we admire what is ugly or evil, believing that it is beautiful and good, this belief seems also to enhance the intrinsic vileness of our condition. It must, of course, be understood that, in both these cases, the judgment in question is merely what I have called a judgment of taste: that is to say, it is concerned with the worth of the qualities actually cognised and not with the worth of object, to which those qualities may be rightly or wrongly attributed.
Finally it should be mentioned that evils of this class, beside that emotional element (namely enjoyment and admiration) which they share with great unmixed goods, appear always also to include some specific emotion, which does not enter in the same way into the constitution of any good. The presence of this specific emotion seems certainly to enhance the badness of the whole, though it is not plain that, by itself, it would be either evil or ugly.
126. (2) The second class of great evils are undoubtedly mixed evils; but I treat them next, because, in a certain respect, they appear to be the converse of the class last considered. Just as it is essential to this last class that they should include an emotion, appropriate to the cognition of what is good or beautiful, but directed to an inappropriate object; so to this second class it is essential that they should include a cognition of what is good or beautiful, but accompanied by an inappropriate emotion. In short, just as the last class may be described as cases of the love of what is evil or ugly, so this class may be described as cases of the hatred of what is good or beautiful.
With regard to these evils it should be remarked: First, that the vices of hatred, envy and contempt, where these vices are evil in themselves, appear to be instances of them; and that they are frequently accompanied by evils of the first class, for example, where a delight is felt in the pain of a good person.
