(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. (§ 126 ¶ 1)

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. Where they are thus accompanied, the whole thus formed is undoubtedly worse than if either existed singly. (§ 126 ¶ 2)

And secondly: That in their case a true belief in the existence of the good or beautiful object, which is hated, does appear to enhance the badness of the whole, in which it is present. Undoubtedly also, as in our first class, the presence of a true belief as to the value of the objects contemplated, increases the evil. But, contrary to what was the case in our first class, a false judgment of value appears to lessen it. (§ 126 ¶ 3)