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+The Project Gutenberg EBook of Practical Ethics, by William DeWitt Hyde
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Practical Ethics
+
+Author: William DeWitt Hyde
+
+Release Date: January 20, 2008 [EBook #24372]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK PRACTICAL ETHICS ***
+
+
+
+
+Produced by Bill Tozier, Barbara Tozier, Lisa Reigel, and
+the Online Distributed Proofreading Team at
+http://www.pgdp.net
+
+
+
+
+
+
+
+Transcriber's Notes: Text in italics in the original is surrounded by
+_underscores_. Text in bold in the original is surrounded by +plus
+signs+. A complete set of corrections follows the text.
+
+
+
+
+PRACTICAL ETHICS
+
+
+BY
+
+WILLIAM DEWITT HYDE, D. D.
+_President of Bowdoin College_
+
+
+NEW YORK
+HENRY HOLT AND COMPANY
+
+
+COPYRIGHT, 1892,
+BY
+HENRY HOLT & CO.
+
+
+THE MERSHON COMPANY PRESS,
+RAHWAY, N. J.
+
+
+
+
+PREFACE.
+
+
+The steady stream of works on ethics during the last ten years, rising
+almost to a torrent within the past few months, renders it necessary for
+even the tiniest rill to justify its slender contribution to the already
+swollen flood.
+
+On the one hand treatises abound which are exhaustive in their
+presentation of ethical theory. On the other hand books are plenty which
+give good moral advice with great elaborateness of detail. Each type of
+work has its place and function. The one is excellent mental gymnastic
+for the mature; the other admirable emotional pabulum for the childish
+mind. Neither, however, is adapted both to satisfy the intellect and
+quicken the conscience at that critical period when the youth has put
+away childish things and is reaching out after manly and womanly ideals.
+
+The book which shall meet this want must have theory; yet the theory
+must not be made obtrusive, nor stated too abstractly. The theory must
+be deeply imbedded in the structure of the work; and must commend
+itself, not by metaphysical deduction from first principles, but by its
+ability to comprehend in a rational and intelligible order the concrete
+facts with which conduct has to do.
+
+Such a book must be direct and practical. It must contain clear-cut
+presentation of duties to be done, virtues to be cultivated, temptations
+to be overcome, and vices to be shunned: yet this must be done, not by
+preaching and exhortation, but by showing the place these things occupy
+in a coherent system of reasoned knowledge.
+
+Such a blending of theory and practice, of faith and works, is the aim
+and purpose of this book.
+
+The only explicit suggestions of theory are in the introduction (which
+should not be taken as the first lesson) and in the last two chapters.
+Religion is presented as the consummation, rather than the foundation of
+ethics; and the brief sketch of religion in the concluding chapter is
+confined to those broad outlines which are accepted, with more or less
+explicitness, by Jew and Christian, Catholic and Protestant, Orthodox
+and Liberal.
+                                               WILLIAM DEWITT HYDE.
+
+  BOWDOIN COLLEGE,
+      BRUNSWICK, ME. May 10, 1892.
+
+
+
+
+CONTENTS.
+
+
+  CHAPTER                                PAGE
+
+         INTRODUCTION,                      1
+
+      I. FOOD AND DRINK,                    9
+
+     II. DRESS,                            19
+
+    III. EXERCISE,                         25
+
+     IV. WORK,                             32
+
+      V. PROPERTY,                         40
+
+     VI. EXCHANGE,                         46
+
+    VII. KNOWLEDGE,                        53
+
+   VIII. TIME,                             60
+
+     IX. SPACE,                            65
+
+      X. FORTUNE,                          70
+
+     XI. NATURE,                           81
+
+    XII. ART,                              89
+
+   XIII. ANIMALS,                          98
+
+    XIV. FELLOW-MEN,                      104
+
+     XV. THE POOR,                        117
+
+    XVI. WRONGDOERS,                      127
+
+   XVII. FRIENDS,                         137
+
+  XVIII. FAMILY,                          144
+
+    XIX. STATE,                           157
+
+     XX. SOCIETY,                         167
+
+    XXI. SELF,                            179
+
+   XXII. GOD,                             194
+
+
+
+
+OUTLINE OF PRACTICAL ETHICS
+
+SEE LAST PARAGRAPH OF INTRODUCTION.
+
+
+====================================================================
+            |                |                    |                |
+Object.     | Duty.          | Virtue.            | Reward.        |
+            |                |                    |                |
+------------+----------------+--------------------+----------------+
+            |                |                    |                |
+Food and    | Vigor,         | Temperance,        | Health,        |
+  drink,    |                |                    |                |
+            |                |                    |                |
+Dress,      | Comeliness,    | Neatness,          | Respectability,|
+            |                |                    |                |
+Exercise,   | Recreation,    | Cheerfulness,      | Energy,        |
+            |                |                    |                |
+Work,       | Self-support,  | Industry,          | Wealth,        |
+            |                |                    |                |
+Property,   | Provision,     | Economy,           | Prosperity,    |
+            |                |                    |                |
+Exchange,   | Equivalence,   | Honesty,           | Self-respect,  |
+            |                |                    |                |
+Sex,        | Reproduction,  | Purity,            | Sweetness,     |
+            |                |                    |                |
+Knowledge,  | Truth,         | Veracity,          | Confidence,    |
+            |                |                    |                |
+Time,       | Co-ordination, | Prudence,          | Harmony,       |
+            |                |                    |                |
+            |                |                    |                |
+Space,      | System,        | Orderliness,       | Efficiency,    |
+            |                |                    |                |
+Fortune,    | Superiority,   | Courage,           | Honor,         |
+            |                |                    |                |
+Nature,     | Appreciation,  | Sensitiveness,     | Inspiration,   |
+            |                |                    |                |
+Art,        | Beauty,        | Simplicity,        | Refinement,    |
+            |                |                    |                |
+Animals,    | Consideration, | Kindness,          | Tenderness,    |
+            |                |                    |                |
+Fellow-men, | Fellowship,    | Love,              | Unity,         |
+            |                |                    |                |
+The Poor,   | Help,          | Benevolence,       | Sympathy,      |
+            |                |                    |                |
+Wrong-doers,| Justice,       | Forgiveness,       | Reformation,   |
+            |                |                    |                |
+Friends,    | Devotion,      | Fidelity,          | Affection,     |
+            |                |                    |                |
+Family,     | Membership,    | Loyalty,           | Home,          |
+            |                |                    |                |
+State,      | Organization,  | Patriotism,        | Civilization,  |
+            |                |                    |                |
+Society,    | Co-operation,  | Public Spirit,     | Freedom,       |
+            |                |                    |                |
+Self,       | Realization,   | Conscientiousness, | Character,     |
+            |                |                    |                |
+God,        | Obedience,     | Holiness,          | Life,          |
+
+
+OUTLINE OF PRACTICAL ETHICS (cont.)
+
+===============================================================================
+            |               |                    |                |
+Object      | Temptation    | Vice of Defect     | Vice of Excess | Penalty
+            |               |                    |                |
+------------+---------------+--------------------+----------------+------------
+            |               |                    |                |
+Food and    | Appetite,     | Asceticism,        | Intemperance,  | Disease.
+  drink,    |               |                    |                |
+            |               |                    |                |
+Dress,      | Vanity,       | Slovenliness,      | Fastidiousness,| Contempt.
+            |               |                    |                |
+Exercise,   | Excitement,   | Morbidness,        | Frivolity,     | Debility.
+            |               |                    |                |
+Work,       | Ease,         | Laziness,          | Overwork,      | Poverty.
+            |               |                    |                |
+Property,   | Indulgence,   | Wastefulness,      | Miserliness,   | Want.
+            |               |                    |                |
+Exchange,   | Gain,         | Dishonesty,        | Compliance,    | Degradation.
+            |               |                    |                |
+Sex,        | Lust,         | Prudery,           | Sensuality,    | Bitterness.
+            |               |                    |                |
+Knowledge,  | Ignorance,    | Falsehood,         | Gossip,        | Distrust.
+            |               |                    |                |
+Time,       | Dissipation,  | Procrastination,   | Anxiety,       | Discord.
+            |               |                    |                |
+Space,      | Disorder,     | Carelessness,      | Red Tape,      | Obstruction.
+            |               |                    |                |
+Fortune,    | Risk,         | Cowardice,         | Gambling,      | Shame.
+            |               |                    |                |
+Nature,     | Utility,      | Obtuseness,        | Affectation,   | Stagnation.
+            |               |                    |                |
+Art,        | Luxury,       | Ugliness,          | Ostentation,   | Vulgarity.
+            |               |                    |                |
+Animals,    | Neglect,      | Cruelty,           | Subjection,    | Brutality.
+            |               |                    |                |
+Fellow-men, | Indifference, | Selfishness,       | Sentimentality,| Strife.
+            |               |                    |                |
+The Poor,   | Alienation,   | Niggardliness,     | Indulgence,    | Antipathy.
+            |               |                    |                |
+Wrong-doers,| Vengeance,    | Severity,          | Lenity,        | Perversity.
+            |               |                    |                |
+Friends,    | Betrayal,     | Exclusiveness,     | Effusiveness,  | Isolation.
+            |               |                    |                |
+Family,     | Independence, | Self-sufficiency,  | Self-          | Loneliness.
+            |               |                    |   obliteration,|
+            |               |                    |                |
+State,      | Spoils,       | Treason,           | Ambition,      | Anarchy.
+            |               |                    |                |
+Society,    | Self-interest,| Meanness,          | Officiousness, | Constraint.
+            |               |                    |                |
+Self,       | Pleasure,     | Unscrupulousness,  | Formalism,     | Corruption.
+            |               |                    |                |
+God,        | Self-will,    | Sin,               | Hypocrisy,     | Death.
+
+
+
+
+INTRODUCTION.
+
+
+Ethics is the science of conduct, and the art of life.
+
+Life consists in the maintenance of relations; it requires continual
+adjustment; it implies external objects, as well as internal forces.
+Conduct must have materials to work with; stuff to build character out
+of; resistance to overcome; objects to confront.
+
+These objects nature has abundantly provided. They are countless as the
+sands of the seashore, or the stars of heaven. In order to bring them
+within the range of scientific treatment we must classify them, and
+select for study those classes of objects which are most essential to
+life and conduct. Each chapter of this book presents one of these
+fundamental objects with which life and conduct are immediately
+concerned.
+
+A great many different relations are possible between ourselves and each
+one of these objects. Of these many possible relations some would be
+injurious to ourselves; some would be destructive of the object. Toward
+each object there is one relation, and one only, which at the same time
+best promotes the development of ourselves and best preserves the
+object's proper use and worth. The maintenance of this ideal union of
+self and object is our duty with reference to that object.
+
+Which shall come first and count most in determining this right
+relation, self or object, depends on the character of the object.
+
+In the case of inanimate objects, such as food, drink, dress, and
+property, the interests of the self are supreme. Toward these things it
+is our right and duty to be sagaciously and supremely selfish. When
+persons and mere things meet, persons have absolute right of way.
+
+When we come to ideal objects, such as knowledge, art, Nature, this cool
+selfishness is out of place. The attempt to cram knowledge, appropriate
+nature, and "get up" art, defeats itself. These objects have a worth in
+themselves, and rights of their own which we must respect. They resent
+our attempts to bring them into subjection to ourselves. We must
+surrender to them, we must take the attitude of humble and
+self-forgetful suitors, if we would win the best gifts they have to
+give, and claim them as our own.
+
+As we rise to personal relations, neither appropriation nor surrender,
+neither egoism nor altruism, nor indeed any precisely measured
+mechanical mixture of the two, will solve the problem. Here the
+recognition of a common good, a commonwealth in which each person has an
+equal worth with every other, is the only satisfactory solution. "Be a
+person, and respect the personality of others," is the duty in this
+sphere.
+
+As we approach social institutions we enter the presence of objects
+which represent interests vastly wider, deeper, more enduring than the
+interests of our individual lives. The balance, which was evenly poised
+when we weighed ourselves against other individuals, now inclines toward
+the side of these social institutions, without which the individual life
+would be stripped of all its worth and dignity, apart from which man
+would be no longer man. Duty here demands devotion and self-sacrifice.
+
+Finally, when we draw near to God, who is the author and sustainer of
+individuals, of science and art and nature, and of social institutions,
+then the true relation becomes one of reverence and worship.
+
+In each case duty is the fullest realization of self and object. Whether
+self or the object shall be the determining factor in the relation
+depends on whether the object in question has less, equal, or greater
+worth than the individual self.
+
+If we do our duty repeatedly and perseveringly in any direction, we form
+the habit of doing it, learn to enjoy it, and acquire a preference for
+it. This habitual preference for a duty is the virtue corresponding to
+it.
+
+Virtue is manliness or womanliness. It is the steadfast assertion of
+what we see to be our duty against the solicitations of temptation.
+Virtue is mastery; first of self, and through self-mastery, the mastery
+of the objects with which we come in contact.
+
+Since duty is the maintenance of self and its objects in highest
+realization, and virtue is constant and joyous fidelity to duty, it
+follows that duty and virtue cannot fail of that enlargement and
+enrichment of life which is their appropriate reward.
+
+The reward of virtue will vary according to the duty done and the object
+toward which it is directed. The virtues which deal with mere things
+will bring as their rewards material prosperity. The virtues which deal
+with ideal objects will have their reward in increased capacities,
+intensified sensibilities, and elevated tastes. The virtues which deal
+with our fellow-men will be rewarded by enlargement of social sympathy,
+and deeper tenderness of feeling. The virtues which are directed toward
+family, state, and society, have their reward in that exalted sense of
+participation in great and glorious aims, which lift one up above the
+limitations of his private self, and can make even death sweet and
+beautiful--a glad and willing offering to that larger social self of
+which it is the individual's highest privilege to count himself a worthy
+and honorable member.
+
+Life, however, is not this steady march to victory, with beating drums
+and flying banners, which, for the sake of continuity in description, we
+have thus far regarded it. There are hard battles to fight; and mighty
+foes to conquer. We must now return to those other possible relations
+which we left when we selected for immediate consideration that one
+right relation which we call duty.
+
+Since there is only one right relation between self and an object, all
+others must be wrong. These other possible relations are temptations.
+Temptation is the appeal of an object to a single side of our nature as
+against the well-being of self as a whole. Each object gives rise to
+many temptations. "Broad is the way that leadeth to destruction."
+
+Just as duty performed gives rise to virtue, so temptation, yielded to,
+begets vice. Vice is the habitual yielding to temptation.
+
+Temptations fall into two classes. Either we are tempted to neglect an
+object, and so to give it too little influence over us; or else we are
+tempted to be carried away by an object, and to give it an excessive and
+disproportionate place in our life. Hence the resulting vices fall into
+two classes. Vices resulting from the former sort of temptation are
+vices of defect. Vices resulting from the latter form of temptation are
+vices of excess. As one of these temptations is usually much stronger
+than the other, we will discuss simply the strongest and most
+characteristic temptation in connection with each object. Yet as both
+classes of vice exist with reference to every object, it will be best to
+consider both.
+
+Vice carries its penalty in its own nature. Being a perversion of some
+object, it renders impossible that realization of ourselves through the
+object, or in the higher relations, that realization of the object
+through us, on which the harmony and completeness of our life depends.
+In the words of Plato: "Virtue is the health and beauty and well-being
+of the soul, and vice is the disease and weakness and deformity of the
+soul."
+
+Each chapter will follow the order here developed. The outline on pp. x,
+xi shows the logical framework on which the book is constructed. Under
+the limitations of such a table, confined to a single term in every
+case, it is of course impossible to avoid the appearance of
+artificiality of form and inadequacy of treatment. This collection of
+dry bones is offered as the easiest way of exhibiting at a glance the
+conception of ethics as an organic whole of interrelated members: a
+conception it would be impossible to present in any other form without
+entering upon metaphysical inquiries altogether foreign to the practical
+purpose of the book.
+
+
+
+
+PRACTICAL ETHICS.
+
+
+
+
+CHAPTER I.
+
+Food and Drink.
+
+
+The foundations of life, and therefore the first concerns of conduct,
+are food and drink. Other things are essential if we are to live
+comfortably and honorably. Food and drink are essential if we are to
+live at all. In order that we may not neglect these important objects,
+nature has placed on guard over the body two sentinels, hunger and
+thirst, to warn us whenever fresh supplies of food and drink are needed.
+
+
+THE DUTY.
+
++Body and mind to be kept in good working order.+--In response to these
+warnings it is our duty to eat and drink such things, in such
+quantities, at such times, and in such ways as will render the body the
+most efficient organ and expression of the mind and will.
+
+Hygiene and physiology, and our own experience and common sense, tell us
+in detail what, when, and how much it is best for us to eat and drink.
+Ethics presupposes this knowledge, and simply tells us that these laws
+of hygiene and physiology are our best friends; and that it is our duty
+to heed what they say.
+
+
+THE VIRTUE.
+
++Temperance is self-control.+--These sentinels tell us when to begin;
+but they do not always tell us when to leave off: and if they do, it
+sometimes requires special effort to heed the warning that they give.
+The appetite for food and drink, if left to itself, would run away with
+us. Our liking for what tastes good, if allowed to have its own way,
+would lead us to eat and drink such things and in such quantities as to
+weaken our stomachs, enfeeble our muscles, muddle our brains, impair our
+health, and shorten our lives. Temperance puts bits into the mouth of
+appetite; holds a tight rein over it; compels it to go, not where it
+pleases to take us, but where we see that it is best for us to go; and
+trains it to stop when it has gone far enough.
+
+Virtue means manliness. Temperance is a virtue because it calls into
+play that strong, firm will which is the most manly thing in us. The
+temperate man is the strong man. For he is the master, not the slave of
+his appetites. He is lord of his own life.
+
+
+THE REWARD.
+
++The temperate man has all his powers perpetually at their best.+--Into
+work or play or study he enters with the energy and zest which come of
+good digestion, strong muscles, steady nerves, and a clear head. He
+works hard, plays a strong game, thinks quickly and clearly; because he
+has a surplus of vitality to throw into whatever he undertakes. He
+prospers in business because he is able to prosecute it with energy. He
+makes friends because he has the cheerfulness and vivacity which is the
+charm of good-fellowship. He enjoys life because all its powers are at
+his command.
+
+
+THE TEMPTATION.
+
++The pleasures of taste an incidental good, but not the ultimate
+good.+--Food tastes good to the hungry, and to the thirsty drinking is a
+keen delight. This is a kind and wise provision of nature; and as long
+as this pleasure accompanies eating and drinking in a normal and natural
+way it aids digestion and promotes health and vigor. The more we enjoy
+our food the better; and food, well-cooked, well-served, and eaten in a
+happy and congenial company, is vastly better for us than the same food
+poorly cooked, poorly served, and devoured in solitude and silence.
+
+Yet it is possible to make this pleasure which accompanies eating and
+drinking the end for the sake of which we eat and drink. The temptation
+is to eat and drink what we like and as much as we like; instead of what
+we know to be best for us.
+
+
+THE VICE OF DEFECT.
+
++The difference between temperance and asceticism.+--Asceticism looks
+like temperance. People who practice it often pride themselves upon it.
+But it is a hollow sham. And it has done much to bring discredit upon
+temperance, for which it tries to pass. What then is the difference
+between temperance and asceticism? Both control appetite. Both are
+opposed to intemperance. But they differ in the ends at which they aim.
+Temperance controls appetite for the sake of greater life and health and
+strength. Asceticism is the control of appetite merely for the sake of
+controlling it. Asceticism, in shunning the evils to which food and
+drink may lead, misses also the best blessings they are able to confer.
+The ascetic attempts to regulate by rule and measure everything he eats
+and drinks, and to get along with just as little as possible, and so he
+misses the good cheer and hearty enjoyment which should be the best part
+of every meal.
+
+Let us be careful not to confound sour, lean, dyspeptic asceticism with
+the hale, hearty virtue of temperance. Asceticism sacrifices vigor and
+vitality for the sake of keeping its rules and exercising self-control.
+Temperance observes the simple rules of hygiene and common sense for the
+sake of vigor and vitality; and sacrifices the pleasures of the palate
+only in so far as it is necessary in order to secure in their greatest
+intensity and permanence the larger and higher interests of life.
+
+
+THE VICES OF EXCESS.
+
++Intemperance in eating is gluttony. Intemperance in drinking leads to
+drunkenness.+--Instead of sitting in the seat of reason and driving the
+appetites before him in obedience to his will, the glutton and the
+drunkard harness themselves into the wagon and put reins and whip into
+the hands of their appetites.
+
+The glutton lives to eat; instead of eating to live. This vice is so
+odious and contemptible that few persons give themselves up entirely to
+gluttony. Yet every time we eat what we know is not good for us, or more
+than is good for us, we fall a victim to this loathsome vice.
+
++The drunkard is the slave of an unnatural thirst.+--Alcoholic drink
+produces as its first effect an excitement and exhilaration much more
+intense than any pleasure coming from the normal gratification of
+natural appetite. This exhilaration is purchased at the expense of
+stimulating the system to abnormal exertion. This excessive action of
+the system during intoxication is followed by a corresponding reaction.
+The man feels as much worse than usual during the hours and days that
+follow his debauch, as he felt better than usual during the brief
+moments that he was taking his drinks. This depression and disturbance
+of the system which follows indulgence in intoxicating drink begets an
+unnatural and incessant craving for a repetition of the stimulus; and so
+in place of the even, steady life of the temperate man, the drinking
+man's life is a perpetual alternation of brief moments of unnatural
+excitement, followed by long days of unnatural craving and depression.
+The habit of indulging this unnatural craving steals upon a man
+unawares; it occupies more and more of his thought; takes more and more
+of his time and money, until he is unable to think or care for anything
+else. It becomes more important to him than business, home, wife,
+children, reputation, or character; and before he knows it he finds that
+his will is undermined, reason is dethroned, affection is dead, appetite
+has become his master, and he has become its beastly and degraded slave.
+
++Total abstinence the only sure defense.+--This vice of intemperance is
+so prevalent in the community, so insidious in its approach, so
+degrading in its nature, so terrible in its effects, that the only
+absolutely and universally sure defense against it is total abstinence.
+A man may think himself strong enough to stop drinking when and where he
+pleases; but the peculiar and fatal deception about intoxicating drink
+is that it makes those who become its victims weaker to resist it with
+every indulgence. It enfeebles their wills directly. The fact that a man
+can stop drinking to-day is no sure sign that he can drink moderately
+for a year and stop then. At the end of that time he will have a
+different body, a different brain, a different mind, a different will
+from the body and mind and will he has to-day, and would have after a
+year of abstinence.
+
+As we have seen, with every natural and healthy exercise of our
+appetites and faculties moderation is preferable to abstinence. It is
+better to direct them toward the ends they are intended to accomplish
+that to stifle and suppress them. But the thirst for intoxicating drink
+is unnatural. It creates abnormal cravings; it produces diseased
+conditions which corrupt and destroy the very powers of nerve and brain
+on which the faculties of reason and control depend. "Touch not, taste
+not, handle not," is the only rule that can insure one against the
+fearful ravages of this beastly and inhuman vice.
+
++Responsibility for social influence.+--A strong argument in favor of
+abstinence from intoxicating drink is its beneficial social influence.
+If there are two bridges across a stream, one safe and sure, the other
+so shaky and treacherous that a large proportion of all who try to cross
+over it fall into the stream and are drowned; the fact that I happen to
+have sufficiently cool head and steady nerves to walk over it in safety
+does not make it right for me to do so, when I know that my
+companionship and example will lead many to follow who will certainly
+perish in the attempt.
+
+Mild wines and milder climates may render the moderate use of alcoholic
+drinks comparatively harmless to races less nervously organized than
+ours. And there doubtless are individuals in our midst whose strong
+constitution, phlegmatic temperament, or social training enable them to
+use wine daily for years without appreciable injury. They can walk with
+comparative safety the narrow bridge. There are multitudes who cannot.
+There are tens of thousands for whom our distilled liquors, open
+saloons, and treating customs, combined with our trying climate and
+nervous organizations, render moderate drinking practically impossible.
+They must choose between the safe and sure way of total abstinence, or
+the fatal plunge into drunkenness and disgrace. And if those who are
+endowed with cooler heads and stronger nerves are mindful of their
+social duty to these weaker brethren, among whom are some of the most
+generous and noble-hearted of our acquaintances and friends, then for
+the sake of these more sorely tempted ones, and for the sake of their
+mothers, wives, and sisters to whom a drunken son, husband, or brother
+is a sorrow worse than death, they will forego a trifling pleasure in
+order to avert the ruin that their example would otherwise help to bring
+on the lives, fortunes, and families of others.
+
++Fatal fascination of the opium habit.+--What has been said of alcoholic
+drink is equally true of opium. The habit of using opium is easy to form
+and almost impossible to break. The secret workings of this poison upon
+the mind and will of its victim are most insidious and fatal.
+
++Tobacco a serious injury to growing persons.+--On this point all
+teachers are unanimous. Statistics taken at the naval school at
+Annapolis, at Yale College, and elsewhere, show that the use of tobacco
+is the exception with scholars at the head, and the rule with scholars
+at the foot of the class.
+
+Shortly after we began to take statistics on this point in Bowdoin
+College I asked the director of the gymnasium what was the result with
+the Freshman class? "Oh," he said, "the list of the smokers is
+substantially the same as that which was reported the other day for
+deficiencies in scholarship." A prominent educator, who had given
+considerable attention to this subject, after spending an hour in my
+recitation room with a class of college seniors, indicated with perfect
+accuracy the habitual and excessive smokers, simply by noting the eye,
+manner, and complexion.
+
+Tobacco, used in early life, tends to stunt the growth, weaken the eyes,
+shatter the nervous system, and impair the powers of physical endurance
+and mental application. No candidate for a college athletic team, or
+contestant in a race, would think of using tobacco while in training.
+Every man who wishes to keep himself in training for the highest prizes
+in business and professional life must guard his early years from the
+deterioration which this habit invariably brings.
+
+
+THE PENALTY.
+
++These vices bring disease and disgrace.+--These vices put in place of
+physical well-being the gratification of a particular taste and
+appetite. Hence they bring about the abnormal action of some organs at
+the expense of all the rest; and this is the essence of disease.
+
+A diseased body causes a disordered mind and an enfeebled will. The
+excessive and over-stimulated activity of one set of organs involves a
+corresponding defect in the activity and functions of the other
+faculties. The glutton or drunkard neglects his business; loses interest
+in reading and study; fails to provide for his family; forfeits
+self-respect; and thus brings upon himself poverty and wretchedness and
+shame. He sinks lower and lower in the social scale; grows more and more
+a burden to others and a disgrace to himself; and at last ends a
+worthless and ignominious life in an unwept and dishonored grave.
+
+
+
+
+CHAPTER II.
+
+Dress.
+
+
+Next in importance to food and drink stand clothing and shelter. Without
+substantial and permanent protection against cold and rain, without
+decent covering for the body and privacy of life, civilization is
+impossible. The clothes we wear express the standing choices of our
+will; and as clothes come closer to our bodies than anything else, they
+stand as the most immediate and obvious expression of our mind. "The
+apparel oft proclaims the man."
+
+
+THE DUTY.
+
++Attractive personal appearance.+--Clothes that fit, colors that match,
+cosy houses and cheery rooms cost little more, except in thought and
+attention, than ill-fitting and unbecoming garments and gloomy and
+unsightly dwellings. Attractiveness of dress, surroundings, and personal
+appearance is a duty; because it gives free exercise to our higher and
+nobler sentiments; elevates and enlarges our lives; while discomfort and
+repulsiveness in these things lower our standards, and drive us to the
+baser elements of our nature in search of cheap forms of self-indulgence
+to take the place of that natural delight in attractive dress and
+surroundings which has been repressed. Both to ourselves and to our
+friends we owe as much attractiveness of personal surroundings and
+personal appearance as a reasonable amount of thought and effort and
+expenditure can secure.
+
+
+THE VIRTUE.
+
++Neatness inexpensive and its absence inexcusable.+--No one is so poor
+that he cannot afford to be neat. No one is so rich that he can afford
+to be slovenly. Neatness is a virtue, or manly quality; because it keeps
+the things we wear and have about us under our control, and compels them
+to express our will and purpose.
+
+
+THE REWARD.
+
++Dress an indication of the worth of the wearer.+--Neatness of dress and
+personal appearance indicates that there is some regard for decency and
+propriety, some love of order and beauty, some strength of will and
+purpose inside the garments. If dress is the most superficial aspect of
+a person, it is at the same time the most obvious one. Our first
+impression of people is gained from their general appearance, of which
+dress is one of the most important features.
+
+Consequently dress goes far to determine the estimate people place upon
+us. Fuller acquaintance may compel a revision of these original
+impressions. First impressions, however, often decide our fate with
+people whose respect and good-will is valuable to us. Important
+positions are often won or lost through attention or neglect in these
+matters.
+
+
+THE TEMPTATION.
+
++Dress has its snares.+--We are tempted to care, not for attractiveness
+in itself, but for the satisfaction of thinking, and having others
+think, how fine we look. Worse still, we are tempted to try to look not
+as well as we can, but better than somebody else; and by this
+combination of rivalry with vanity we get the most contemptible and
+pitiable level to which perversity in dress can bring us. There is no
+end to the ridiculous and injurious absurdities to which this hollow
+vanity will lead those who are silly enough to yield to its demands.
+
++Cynicism regarding appearance.+--Vanity may take just the opposite
+form. We may be just as proud of our bad looks, as of our good looks.
+This is the trick of the Cynic. This is the reason why almost every town
+has its old codger who seems to delight in wearing the shabbiest coat,
+and driving the poorest horse, and living in the most dilapidated shanty
+of anyone in town. These persons take as much pride in their mode of
+life as the devotee of fashion does in hers. One of these Cynics went to
+the baths with Alcibiades, the gayest of Athenian youths. When they came
+out Alcibiades put on the Cynic's rags, leaving his own gay and costly
+apparel for the Cynic. The Cynic was in a great rage, and protested
+that he would not be seen wearing such gaudy things as those. "Ah!" said
+Alcibiades; "so you care more what kind of clothes you wear than I do
+after all; for I can wear your clothes, but you cannot wear mine."
+Another of the Cynics, as he entered the elegant apartments of Plato,
+spat upon the rug, exclaiming: "Thus I pour contempt on the pride of
+Plato." "Yes," was Plato's reply, "with a greater pride of your own."
+Since pride and vanity have these two forms, we need to be on our guard
+against them both. For one or the other is pretty sure to assail us. An
+eye single to the attractiveness of our personal appearance is the only
+thing that will save us from one or the other of these lines of
+temptation.
+
+
+THE VICE OF DEFECT.
+
++Too little attention to dress and surroundings is slovenliness.+--The
+sloven is known by his dirty hands and face, his disheveled hair, and
+tattered garments. His house is in confusion; his grounds are littered
+with rubbish; he eats his meals at an untidy table; and sleeps in an
+unmade bed. Slovenliness is a vice; for it is an open confession that a
+man is too weak to make his surroundings the expression of his tastes
+and wishes, and has allowed his surroundings to run over him and drag
+him down to their own level. And this subjection of man to the tyranny
+of things, when he ought to exercise a strong dominion over them, is the
+universal mark of vice.
+
+
+THE VICE OF EXCESS.
+
++Too much attention to dress and appearance is fastidiousness.+--These
+things are important; but it is a very petty and empty mind that can
+find enough in them to occupy any considerable portion of its total
+attention and energy. The fastidious person must have everything "just
+so," or the whole happiness of his precious self is utterly ruined. He
+spends hours upon toilet and wardrobe where sensible people spend
+minutes. Hence he becomes the slave rather than the master of his dress.
+
++The sloven and the dude are both slaves; but in different
+ways.+--Slovenliness is slavery to the hideous and repulsive.
+Fastidiousness is slavery to this or that particular style or fashion.
+The freedom and mastery of neatness consists in the ability to make as
+attractive as possible just such material as one's means place at his
+disposal with the amount of time and effort he can reasonably devote to
+them.
+
+
+THE PENALTY.
+
++Fastidiousness belittles: slovenliness degrades. Both are
+contemptible.+--The man who does not care enough for himself to keep the
+dirt off his hands and clothes, when not actually engaged in work that
+soils them, cannot complain if other people place no higher estimate
+upon him than he by this slovenliness puts upon himself. The woman whose
+soul rises and falls the whole distance between ecstasy and despair
+with the fit of a glove or the shade of a ribbon must not wonder if
+people rate her as of about equal consequence with gloves and ribbons.
+These vices make their victims low and petty; and the contempt with
+which they are regarded is simply the recognition of the pettiness and
+degradation which the vices have begotten.
+
+
+
+
+CHAPTER III.
+
+Exercise.
+
+
+When the body is well fed and clothed, the next demand is for exercise.
+Our powers are given us to be used; and unless they are used they waste
+away. Nothing destroys power so surely and completely as disuse. The
+only way to keep our powers is to keep them in exercise. We acquire the
+power to lift by lifting; to run, by running; to write, by writing; to
+talk, by talking; to build houses, by building; to trade, by trading. In
+mature life our exercise comes to us chiefly along the lines of our
+business, domestic, and social relations. In childhood and youth, before
+the pressure of earning a living comes upon us, we must provide for
+needed exercise in artificial ways. The play-impulse is nature's
+provision for this need. It is by hearty, vigorous play that we first
+gain command of those powers on which our future ability to do good work
+depends.
+
+
+THE DUTY.
+
++The best exercise that of which we are least conscious.+--It is the
+duty of every grown person as well as of every child to take time for
+recreation. Exercise taken in a systematic way for its own sake is a
+great deal better than nothing; and in crowded schools and in sedentary
+occupations such gymnastic exercises are the best thing that can be had.
+The best exercise, however, is not that which we get when we aim at it
+directly; but that which comes incidentally in connection with sport and
+recreation. A plunge into the river; a climb over the hills; a hunt
+through the woods; a skate on the pond; a wade in the trout brook; a
+ride on horseback; a sail on the lake; camping out in the forest;--these
+are the best ways to take exercise. For in these ways we have such a
+good time that we do not think about the exercise at all; and we put
+forth ten times the amount of exertion that we should if we were to stop
+and think how much exercise we proposed to take.
+
+Next in value to these natural outdoor sports come the artificial games;
+baseball, football, hare and hounds, lawn tennis, croquet, and hockey.
+When neither natural nor artificial sports can be had, then the
+dumb-bells, the Indian clubs, and the foils become a necessity.
+
+Everyone should become proficient in as many of these sports as
+possible. These are the resources from which the stores of vitality and
+energy must be supplied in youth, and replenished in later life.
+
+
+THE VIRTUE.
+
++The value of superfluous energy.+--The person whose own life-forces are
+at their best cannot help flowing over in exuberant gladness to gladden
+all he meets. Herbert Spencer has set this forth so strongly in his
+Data of Ethics that I quote his words: "Bounding out of bed after an
+unbroken sleep, singing or whistling as he dresses, coming down with
+beaming face ready to laugh at the slightest provocation, the healthy
+man of high powers enters on the day's business not with repugnance but
+with gladness; and from hour to hour experiencing satisfaction from work
+effectually done, comes home with an abundant surplus of energy
+remaining for hours of relaxation. Full of vivacity, he is ever welcome.
+For his wife he has smiles and jocose speeches; for his children stories
+of fun and play; for his friends pleasant talk interspersed with the
+sallies of wit that come from buoyancy."
+
+
+THE REWARD.
+
+"Unto everyone that hath shall be given, and he shall have abundance."
+The reward of exertion is the power to make more exertion the next time.
+And the reward of habits of regular exercise and habitual cheerfulness
+is the ability to meet the world at every turn in the consciousness of
+power to master it, and to meet men with that good cheer which disarms
+hostility and wins friends.
+
+
+THE TEMPTATION.
+
++Excitement not to be made an end in itself.+--The exhilaration of sport
+may be carried to the point of excitement; and then this excitement may
+be made an end in itself. This is the temptation which besets all forms
+of recreation and amusement. It is the fear of this danger that has led
+many good people to distrust and disparage certain of the more intense
+forms of recreation. Their mistake is in supposing that temptation is
+peculiar to these forms of amusement. As we shall see before we complete
+our study of ethics, everything brings temptation with it; and the best
+things bring the severest and subtlest temptations; and if we would
+withdraw from temptation, we should have to withdraw from the world.
+
+We must all recognize that this temptation to seek excitement for its
+own sake is a serious one. It is least in the natural outdoor sports
+like swimming and sailing and hunting and fishing and climbing and
+riding. Hence we should give to these forms of recreation as large a
+place as possible in our plans for exercise and amusement. We should see
+clearly that the artificial indoor amusements, such as dancing,
+card-playing, theater-going, billiard-playing, are especially liable to
+give rise to that craving for excitement for excitement's sake which
+perverts recreation from its true function as a renewer of our powers
+into a ruinous drain upon them. The moment any form of recreation
+becomes indispensable to us, the moment we find that it diminishes
+instead of heightening our interest and delight in the regular duties of
+our daily lives, that instant we should check its encroachment upon our
+time and, if need be, cut it off altogether. It is impossible to lay
+down hard and fast rules, telling precisely what forms of amusement are
+good and what are bad. So much depends on the attitude of the individual
+toward them, and the associations which they carry with them in
+different localities, that what is right and beneficial for one person
+in one set of surroundings would be wrong and disastrous to another
+person or to the same person in other circumstances. To enable us to see
+clearly the important part recreation must play in every healthy life,
+and to see with equal clearness the danger of giving way to a craving
+for constant and unnatural excitement, is the most that ethics can do
+for us. The application of these principles to concrete cases each
+parent must make for his own children, and each individual for himself.
+
+
+THE VICE OF DEFECT.
+
++Neglect of exercise and recreation leads to moroseness.+--Like milk
+which is allowed to stand, the spirit of man or woman, if left
+unoccupied, turns sour. One secret of sourness and moroseness is the
+sense that some side of our nature has been repressed; and this inward
+indignation at our own wrongs we vent on others in bitterness and
+complainings. Moroseness is first a sign that we ourselves are
+miserable; and secondly it is the occasion of making others miserable
+too. Having had Spencer's account of the benefits of the cheerfulness
+that comes from adequate recreation, let us now see his description of
+its opposite. "Far otherwise is it with one who is enfeebled by great
+neglect of self. Already deficient, his energies are made more
+deficient by constant endeavors to execute tasks that prove beyond his
+strength, and by the resulting discouragement. Hours of leisure, which,
+rightly passed, bring pleasures that raise the tide of life and renew
+the powers of work, cannot be utilized: there is not vigor enough for
+enjoyments involving action, and lack of spirits prevents passive
+enjoyments from being entered upon with zest. In brief, life becomes a
+burden. The irritability resulting now from ailments, now from failures
+caused from feebleness, his family has daily to bear. Lacking adequate
+energy for joining in them, he has at best but a tepid interest in the
+amusements of his children; and he is called a wet blanket by his
+friends."
+
+
+THE VICE OF EXCESS.
+
++Perpetual amusement-seeking: brings ennui, satiety, and disgust.+--"All
+play and no work makes Jack a mere toy," is as true as that "All work
+and no play makes Jack a dull boy." The constant pursuit of amusement
+makes life empty and frivolous. Rightly used recreation increases one's
+powers for serious pursuits. Pursued wrongly, pursued as the main
+concern of life, amusement makes all serious work seem stale and dull;
+and finally makes amusement itself dull and stale too. Ennui, loathing,
+disgust, and emptiness are the marks of the amusement-seeker the world
+over. "Vanity of vanities, all is vanity. All things are full of
+weariness. The eye is not satisfied with seeing nor the ear filled with
+hearing"--this is the experience of the man who "withheld not his heart
+from any joy." It is the experience of everyone who exalts amusement
+from the position of an occasional servant to that of abiding master of
+his life.
+
+
+THE PENALTY.
+
++The penalty of neglected exercise is confirmed debility.+--"Whosoever
+hath not, from him shall be taken away even that which he hath."
+Enfeebled from lack of exercise a man finds himself unequal to the
+demands of his work; and soured by his consequent dissatisfaction with
+himself, he becomes alienated from his fellows. The tide of life becomes
+low and feeble; and he can neither overcome obstacles in his own
+strength nor attract to himself the help of others.
+
+
+
+
+CHAPTER IV.
+
+Work.
+
+
+Food, clothes, shelter, and all the necessities of life are the products
+of labor. Even the simplest food, such as fruit and berries, must be
+picked before it can be eaten: the coarsest garment of skins must be
+stripped from the animal before it can be worn: the rudest shelter of
+rock or cave must be seized and defended against intruders before it can
+become one's own. And as civilization advances, the element of labor
+involved in the production of goods steadily increases. The universal
+necessity of human labor to convert the raw materials given us by nature
+into articles serviceable to life and enjoyment renders work a
+fundamental branch of human conduct. Regular meals, comfortable homes,
+knowledge, civilization, all are the fruits of work. And unless we
+contribute our part to the production of these goods, we have no moral
+right to be partakers of the fruits. "If any will not work, neither let
+him eat." "All work," says Thomas Carlyle, "is noble: work alone is
+noble. Blessed is he that has found his work; let him ask no other
+blessedness. Two men I honor, and no third. First, the toilworn
+craftsman who with earth-made implement laboriously conquers the Earth,
+and makes her man's. A second man I honor, and still more highly: him
+who is seen toiling for the spiritually indispensable; not daily bread,
+but the bread of life. These two in all their degrees I honor; all else
+is chaff and dust, which let the wind blow whither it listeth. We must
+all toil, or steal (howsoever we name our stealing), which is worse."
+
+
+THE DUTY.
+
++Every man lives either upon the fruit of his own work, or upon the
+fruit of the work of others.+--In childhood it is right for us to live
+upon the fruits of the toil of our parents and friends. But to continue
+this life of dependence on the work of others after one has become an
+able-bodied man or woman is to live the life of a perpetual baby. No
+life so little justifies itself as that of the idle rich. The idle poor
+man suffers the penalty of idleness in his own person. He gives little
+to the world; and he gets little in return. The idle rich man gives
+nothing, and gets much in return. And while he lives, someone has to
+work the harder for his being in the world; and when he dies the world
+is left poorer than it would have been had he never been born. He has
+simply consumed a portion of the savings of his ancestors, and balanced
+the energy and honor of their lives by his own life of worthlessness and
+shame. Inherited wealth should bring with it a life of greater
+responsibility and harder toil; for the rich man is morally bound to
+use his wealth for the common good. And that is a much harder task than
+merely to earn one's own living. An able-bodied man who does not
+contribute to the world at least as much as he takes out of it is a
+beggar and a thief; whether he shirks the duty of work under the pretext
+of poverty or riches.
+
++Every boy and girl should be taught some trade, business, art, or
+profession.+--To neglect this duty is to run the risk of enforced
+dependence upon others, than which nothing can be more destructive of
+integrity and self-respect. The increasing avenues open to women, and
+the fact that a woman is liable at any time to have herself and her
+children to support, make it as important for women as for men to have
+the ability to earn an honest living.
+
++Woman's sphere is chiefly in the home and the social circle.+--Provided
+she is able to earn her living whenever it becomes necessary, and in
+case her parents are able and willing to support her, a young woman is
+justified in remaining in the home until her marriage. Her assistance to
+her mother in the domestic and social duties of the home, and her
+preparation for similar duties in her own future home, is often the most
+valuable service she can render during the years between school and
+marriage. In order, however, for such a life to be morally justified she
+must realize that it is her duty to do all in her power to help her
+mother; to make home more pleasant; and to take part in those forms of
+social and philanthropic work which only those who have leisure can
+undertake.
+
+The son or daughter who is to inherit wealth, should be trained in some
+line of political, scientific, artistic, charitable, or philanthropic
+work, whereby he may use his wealth and leisure in the service of the
+public, and justify his existence by rendering to society some
+equivalent for that security and enjoyment of wealth which society
+permits him to possess without the trouble of earning it.
+
+All honest work, manual, mental, social, domestic, political and
+philanthropic, scientific and literary, is honorable. Any form of life
+without hard work of either hand or brain is shameful and disgraceful.
+The idler is of necessity a debtor to society; though there are forms of
+idleness to which, for reasons of its own, society never presents its
+bill.
+
+
+THE VIRTUE.
+
++Industry conquers the world.+--Industry is a virtue, because it asserts
+this fundamental interest of self-support in opposition to the
+solicitations of idleness and ease. Industry masters the world, and
+makes it man's servant and slave. The industrious man too is master of
+his own feelings; and compels the weaker and baser impulses of his
+nature to stand back and give the higher interests room. The industrious
+man will do thorough work, and produce a good article, cost what it may.
+He will not suffer his arm to rest until it has done his bidding; nor
+will he let nature go until her resources and forces have been made to
+serve his purpose. This mastery over ourselves and over nature is the
+mark of virtue and manliness always and everywhere.
+
+
+THE REWARD.
+
++Industry works; and the fruit of work is wealth.+--The industrious man
+may or may not have great riches. That depends on his talents,
+opportunities, and character. Great riches are neither to be sought nor
+shunned. With them or without them the highest life is possible; and on
+the whole it is easier without than with great riches. A moderate amount
+of wealth, however, is essential to the fullest development of one's
+powers and the freest enjoyment of life. Of such a moderate competence
+the industrious man is assured.
+
+
+THE TEMPTATION.
+
++Soft places and easy kinds of work to be avoided.+--Work costs pain and
+effort. Men naturally love ease. Hence arises the temptation to put ease
+above self-support. This temptation in its extreme form, if yielded to,
+makes a man a beggar and a tramp. More frequently the temptation is to
+take an easy kind of work, rather than harder work; or to do our work
+shiftlessly rather than thoroughly.
+
+Young men are tempted to take clerkships where they can dress well and
+do light work, instead of learning a trade which requires a long
+apprenticeship, and calls for rough, hard work. The result is that the
+clerk remains a clerk all his life on low wages, and open to the
+competition of everybody who can read and write and cipher. While the
+man who has taken time to learn a trade, and has taken off his coat and
+accustomed himself to good hard work, has an assured livelihood; and
+only the few who have taken the same time to learn the trade, and are as
+little afraid of hard work as himself, can compete with him. This
+temptation to seek a "soft berth," where the only work required is
+sitting in an office, or talking, or writing, or riding around, is the
+form of sloth which is taking the strength and independence and
+manliness out of young men to-day faster than anything else. It is only
+one degree above the loafer and the tramp. The young man who starts in
+life by seeking an easy place will never be a success either in business
+or in character.
+
+
+THE VICE OF DEFECT.
+
++The slavery of laziness.+--Laziness is a vice because it sacrifices the
+permanent interest of self-support to the temporary inclination to
+indolence and ease. The lazy man is the slave of his own feelings. His
+body is his master; not his servant. He is the slave of circumstances.
+What he does depends not on what he knows it is best to do, but on how
+he happens to feel. If the work is hard; if it is cold or rainy; if
+something breaks; or things do not go to suit him, he gives up and
+leaves the work undone. He is always waiting for something to turn up;
+and since nothing turns up for our benefit except what we turn up
+ourselves, he never finds the opportunity that suits him; he fails in
+whatever he undertakes: and accomplishes nothing. Laziness is weakness,
+submission, defeat, slavery to feeling and circumstance; and these are
+the universal characteristics of vice.
+
+
+THE VICE OF EXCESS.
+
++The folly of overwork.+--Work has for its end self-support. Work wisely
+directed makes leisure possible. Overwork is work for its own sake; work
+for false and unreal ends; work that exhausts the physical powers.
+Overwork makes a man a slave to his work, as laziness makes him a slave
+to his ease. The man who makes haste to be rich; who works from morning
+until night "on the clean jump"; who drives his business with the fierce
+determination to get ahead of his competitors at all hazards, misses the
+quiet joys of life to which the wealth he pursues in such hot haste is
+merely the means, breaks down in early or middle life, and destroys the
+physical basis on which both work and enjoyment depend. To undertake
+more than we can do without excessive wear and tear and without
+permanent injury to health and strength is wrong. Laziness is the more
+ignoble vice; but the folly of overwork is equally apparent, and its
+results are equally disastrous. Laziness is a rot that consumes the base
+elements of society. Overwork is a tempest that strikes down the bravest
+and best. That work alone is wrought in virtue which keeps the powers up
+to their normal and healthful activity, and is subordinated to the end
+of self-support and harmonious self-development. The ideal attitude
+toward work is beautifully presented in Matthew Arnold's sonnet on
+"Quiet Work":
+
+     One lesson, Nature, let me learn of thee,
+     One lesson which in every wind is blown;
+     One lesson of two duties kept at one
+     Though the loud world proclaim their enmity--
+
+     Of toil unsevered from tranquillity;
+     Of labor, that in lasting fruit outgrows
+     Far noisier schemes, accomplished in repose,
+     Too great for haste, too high for rivalry.
+
+
+THE PENALTY.
+
++Laziness leads to poverty.+--The lazy man does nothing to produce
+wealth. The only way in which he can get it is by inheritance, or by
+gift, or by theft. Money received by inheritance does not last long. The
+man who is too lazy to earn money, is generally too weak to use it
+wisely; and it soon slips through his fingers. When a man's laziness is
+once found out people refuse to give to him. And the thief cannot steal
+many times without being caught. Industry is the only sure and permanent
+title to wealth; and where industry is wanting, there, soon or late,
+poverty must come.
+
+
+
+
+CHAPTER V.
+
+Property.
+
+
+The products of labor, saved up and appropriated to our use, constitute
+property. Without property life cannot rise above the hand-to-mouth
+existence of the savage. It is as important to save and care for
+property after we have earned it, as it is to earn it in the first
+place. Property does not stay with us unless we watch it sharply. Left
+to itself it takes wings and flies away. Unused land is overgrown by
+weeds; unoccupied houses crumble and decay; food left exposed sours and
+molds; unused tools rust; and machinery left to stand idle gets out of
+order. Everything goes to rack and ruin, unless we take constant care.
+Hence the preservation of property is one of the fundamental concerns of
+life and conduct.
+
+
+THE DUTY.
+
++Provision for family and for old age.+--Childhood and old age ought to
+be free from the necessity of earning a living. Childhood should be
+devoted to growth and education; old age to enjoyment and repose. In
+order to secure this provision for old age, for the proper training of
+children and against sickness and accident, it is a duty to save a
+portion of one's earnings during the early years of active life. The
+man who at this period is not doing more than to support himself and
+family, is not providing for their permanent support at all. They are
+feasting to-day with the risk of starvation to-morrow.
+
+In primitive conditions of society this provision for the future
+consisted in the common ownership by family or clan of flocks and herds
+or lands, whereby the necessities of life were insured to each member of
+the clan or family from birth to death.
+
+
+THE VIRTUE.
+
++The importance of systematic saving.+--In the more complex civilization
+of to-day, property assumes ten thousand different forms; is held mostly
+by individuals; and has for its universal symbol, money. Hence the
+practical duty is to lay aside a certain sum of money out of our regular
+earnings each month or week during the entire period of our working
+life, or from sixteen to sixty. Persons who acquire a liberal education,
+or learn a difficult trade or profession, will not be able to begin to
+save until they are twenty or twenty-five. Whenever earning begins,
+saving should begin. If earnings are small, savings must be small too.
+He who postpones saving until earnings are large and saving is easy,
+will postpone saving altogether. The habit of saving like all habits
+must be formed early and by conscious and painful effort, or it will not
+be formed at all. Saving is as much a duty as earning; and the two
+should begin together. Earning provides for the wants of the individual
+and the hour. It requires both earning and saving to provide for the
+needs of a life-time and the welfare of a family. Savings-banks and
+building and loan associations afford the best opportunities for small
+savings at regular intervals; and no man has any right to marry until he
+has a savings-bank account, or shares in a building and loan
+association, or an equally regular and secure method of systematic
+saving. In early life, before savings have become sufficient to provide
+for his family in case of death, it is also a duty to combine saving
+with life-insurance. Both in investment of savings and in
+life-insurance, one should make sure that the institution or
+organization to which he intrusts his money is on a sound business
+basis. All speculative schemes should be strictly avoided. Any company
+or form of investment that offers to give back more than you put into
+it, plus a fair rate of interest on the money, is not a fit place for a
+man to trust the savings on which the future of himself and his family
+depends. Security, absolute security, not profits and dividends, is what
+one should demand of the institution to which he trusts his savings.
+
+Economy eats the apple to the core; wears clothes until they are
+threadbare; makes things over; gets the entire utility out of a thing;
+throws nothing away that can be used again; gets its money's worth for
+every cent expended; buys nothing for which it cannot pay cash down and
+leave something besides for saving. It is a manly quality, or virtue,
+because it masters things, keeps them under our control, compels them to
+render all the service there is in them, and insures our lasting
+independence.
+
+
+THE REWARD.
+
++The savings of early and middle life support old age in honorable rest,
+and give to children a fair start in life.+--All men are liable to
+misfortune and accident. The improvident man is crushed by them; for
+they find him without reserved force to meet them.
+
+The economical man has in his savings a balance wheel whose momentum
+carries him by hard places. His position is independent and his
+prosperity is permanent. For it depends not on the fortunes of the day,
+which are uncertain and variable; but on the fixed habits and principles
+of a life-time, which are changeless and reliable.
+
+
+THE TEMPTATION.
+
++Living beyond one's income: running in debt.+--Income is limited; while
+the things we would like to have are infinite. We must draw the line
+somewhere. Duty says, draw it well inside of income. Temptation says,
+draw it at income, or a trifle outside of income. Yield to this
+temptation, and our earnings are gone before we know it, and debt stares
+us in the face. Debts are easy to contract, but hard to pay. The debt
+must be paid sometime with accumulated interest. And when the day of
+reckoning comes it invariably costs more inconvenience and trouble to
+pay it than it would have cost to have gone without the thing for the
+sake of which we ran in debt.
+
+Never, on any account, get in debt. Never spend your whole income. These
+are rules we are constantly tempted to break. But the man who yields to
+this temptation is on the high road to financial ruin.
+
+
+THE VICE OF DEFECT.
+
++Wastefulness.+--The wasteful man buys things he does not need; spends
+his money as fast as he can get it; lives beyond his means; throws
+things away which are capable of further service; runs in debt; and is
+forever behindhand. He lives from hand to mouth; is dependent upon his
+neighbors for things which with a little economy he might own himself;
+makes no provision for the future, and when sickness or old age comes
+upon him, he is without resources.
+
+
+THE VICE OF EXCESS.
+
++Miserliness.+--Economy saves for the sake of future expenditure.
+Miserliness saves for the sake of saving. The spendthrift sacrifices the
+future to present enjoyment. The miser sacrifices present enjoyment to
+an imaginary future which never comes; and so misses enjoyment
+altogether. The prudent man harmonizes present with future enjoyment,
+and so lives a life of constant enjoyment. The spendthrift spends
+recklessly, regardless of consequences. The miser hoards anxiously,
+despising the present. The man of prudence and economy spends liberally
+for present needs, and saves only as a means to more judicious and
+lasting expenditure. The miser is as much the slave of his money as is
+the spendthrift the slave of his indulgences. Economy escapes both forms
+of slavery and maintains its freedom by making both spending and saving
+tributary to the true interests of the self.
+
+
+THE PENALTY.
+
++The thing we waste to-day, we want to-morrow.+--The money we spend
+foolishly to-day we have to borrow to-morrow, and pay with interest the
+day after. Wastefulness destroys the seeds of which prosperity is the
+fruit. Wastefulness throws away the pennies, and so must go without the
+dollars which the pennies make. Years of health and strength spent in
+hand-to-mouth indulgence inevitably bear fruit in a comfortless old age.
+
+
+
+
+CHAPTER VI.
+
+Exchange.
+
+
+The jack-of-all-trades is a bungler in every one of them. The man who
+will do anything well must confine himself to doing a very few things.
+Yet while the things a man can produce to advantage are few, the things
+he wants to consume are many. Exchange makes possible at the same time
+concentration in production and diversity of enjoyment. Exchange enables
+the shoemaker to produce shoes, the tailor to make coats, the carpenter
+to build houses, the farmer to raise grain, the weaver to make cloth,
+the doctor to heal disease; and at the same time brings to each one of
+them a pair of shoes, a coat, a house, a barrel of flour, a cut of
+cloth, and such medical attendance as he needs. Civilization rests on
+exchange.
+
+
+THE DUTY.
+
++It is the duty of each party in a trade to give a fair and genuine
+equivalent for what he expects to receive.+--Articles exchanged always
+represent work. And it is our duty to make sure that the article we
+offer represents thorough work. Good honest work is the foundation of
+all righteousness. Whatever we offer for sale, whether it be our labor
+for wages, or goods for a price, ought to be as good and thorough as we
+can make it. To sell a day's work for wages, and then to loaf a part of
+that day, is giving a man idleness when he pays for work. To sell a man
+a shoddy coat when he thinks he is buying good wool, is giving him cold
+when he pays for warmth. To give a man defective plumbing in his house
+when he hires you for a good workman, is to sell him disease and death,
+and take pay for it. Selling adulterated drugs and groceries is giving a
+man a stone when he asks for and pays for bread. If, after we have done
+our best to make or secure good articles, we are unable to avoid defects
+and imperfections, then it is our duty to tell squarely just what the
+imperfection is, and sell it for a reduced price. On no other basis than
+this of making genuine goods, and representing them just as they are,
+can exchange fulfill its function of mutual advantage to all concerned.
+
+
+THE VIRTUE.
+
++Honesty looks people straight in the eye, tells the plain truth about
+its goods, stands on its merits, asks no favors, has nothing to conceal,
+fears no investigation.+--This bold, open, self-reliant quality of
+honesty is what makes it a manly thing, or a virtue. To do thorough
+work; to speak the plain truth; to do exactly as you would be done by;
+to put another man's interest on a level with your own; to take under no
+pretext or excuse a cent's worth more than you give in any trade you
+make, calls out all the strength and forbearance and self-control there
+is in a man, and that is why it ranks so high among the virtues.
+
+
+THE REWARD.
+
++The honest man is the only man who can respect himself.+--He carries
+his head erect, and no man can put him down. Everything about him is
+sound and every act will bear examination. This sense of one's own
+genuineness and worth is honesty's chief reward.
+
+
+THE TEMPTATION.
+
++Every one-sided transaction dishonest.+--In fair exchange both parties
+are benefited. In unfair exchange one party profits by the other's loss.
+Any transaction in which either party fails to receive an equivalent for
+what he gives is a fraud; and the man who knowingly and willfully makes
+such a trade is a thief in disguise. For taking something which belongs
+to another, without giving him a return, and without his full, free, and
+intelligent consent, is stealing.
+
+The temptation to take advantage of another's ignorance; to palm off a
+poor article for a good one; to get more than we give, is very great in
+all forms of business. Cheating is very common, and one is tempted to do
+a little cheating himself in order to keep even with the rest. The only
+way to resist it is to see clearly that cheating is lying and stealing
+put together; that it is an injury to our fellow-men and to society;
+that it is playing the part of a knave and a rascal instead of an honest
+and honorable man.
+
+
+THE VICE OF DEFECT.
+
++The meanest and most contemptible kind of cheating is quackery.+--The
+quack is liar, thief, and murderer all in one. For in undertaking to do
+things for which he has no adequate training and skill, he pretends to
+be what he is not. He takes money for which he is unable to render a
+genuine equivalent. And by inducing people to trust their lives in his
+incompetent and unskilled hands he turns them aside from securing
+competent treatment, and so confirms disease and hastens death.
+
++The dishonest man a public nuisance and a common enemy.+--He gets his
+living out of other people. Whatever wealth he gets, some honest man who
+has earned it is compelled to go without. Dishonesty is the perversion
+of exchange from its noble function as a civilizing agent and a public
+benefit, into the ignoble service of making one man rich at the expense
+of the many. It is because the dishonest man is living at other people's
+expense, profiting by their losses, and fattening himself on the
+earnings of those whom he has wronged, that dishonesty is deservedly
+ranked as one of the most despicable and abominable of vices.
+
+
+THE VICE OF EXCESS.
+
++It is as important to protect our own interest, as to regard the
+interests of others.+--No man has any more right to cheat me than I have
+to cheat him; and if he tries to take advantage of me it is my duty to
+resist him, and to say a decided "no" to his schemes for enriching
+himself at my expense.
+
+One rule in particular is very important. Never sign a note for another
+in order to give him a credit which he could not command without your
+name. That is a favor which no man has a right to ask, and which no man
+who regards his duty to himself and to his family will grant. If a man
+is in a tight place and asks you to lend him money, or to give him
+money, that is a proposition to be considered on its merits. But to
+assume an indefinite responsibility by signing another man's note, is
+accepting the risk of ruining ourselves for his accommodation. We owe it
+to ourselves and our families to keep our finances absolutely under our
+own control, free from all complication with the risks and uncertainties
+of another's enterprises and fortunes.
+
+Our own rights are as sacred as those of another. There are two sides to
+every bargain; and one side is as important as the other. The sacrifice
+of a right may be as great an evil as the perpetration of a wrong.
+
+
+THE PENALTY.
+
++Dishonesty eats the heart out of a man.+--The habit of looking solely
+to one's own interest deadens the social sympathies, dwarfs the generous
+affections, weakens self-respect, until at length the dishonest men can
+rob the widow of her livelihood; take an exorbitant commission on the
+labor of the orphan; charge an extortionate rent to a family of
+helpless invalids; sell worthless stocks to an aged couple in exchange
+for the hard earnings of a life-time, and still endure to live.
+Dishonesty makes men inhuman. The love of gain is a species of moral and
+spiritual decay. When it attacks the heart the finer and better feelings
+wither and die; and on this decay of sympathy and kindness and
+generosity and justice there thrive and flourish meanness and
+heartlessness and cruelty and inhumanity.
+
++Hereditary effects of dishonesty.+--So deeply does the vice of
+dishonesty eat into the moral nature that mental and moral deterioration
+is handed down to offspring. The scientific study of heredity shows that
+the deterioration resulting from this cause is more sure and fatal than
+that following many forms of insanity. The son or daughter of a mean,
+dishonest man is handicapped with tendencies toward moral turpitude and
+anti-social conduct for which no amount of his ill-gotten gains,
+received by inheritance, can be an adequate compensation. Says Maudsley,
+"I cannot but think that the extreme passion for getting rich, absorbing
+the whole energies of a life, predisposes to mental degeneracy in the
+offspring, either to moral defect, or to intellectual deficiency, or to
+outbursts of positive insanity." And the same author says elsewhere:
+"The anti-social, egoistic development of the individual predisposes to,
+if it does not predetermine, the mental degeneracy of his progeny; he,
+alien from his kind by excessive egoisms, determines an alienation of
+mind in them. If I may trust in that matter my observations, I know no
+one who is more likely to breed insanity in his offspring than the
+intensely narrow, self-sensitive, suspicious, distrustful, deceitful,
+and self-deceiving individual, who never comes into sincere and sound
+relations with men and things, who is incapable by nature and habit of
+genuinely healthy communion with himself or with his kind. A moral
+development of that sort, I believe, is more likely to predetermine
+insanity in the next generation than are many forms of actual
+derangement in parents: for the whole moral nature is essentially
+infected, and that goes deeper down, and is more dangerous, _qu�_
+heredity, than a particular derangement. A mental alienation is a
+natural pathological evolution of it."
+
+
+
+
+CHAPTER VII.
+
+Knowledge.
+
+
+What food is to the body, that knowledge is to the mind. It is the bread
+of intellectual life. Without knowledge of agriculture and the mechanic
+arts we should be unable to provide ourselves with food and clothing and
+houses and ships and roads and bridges. Without knowledge of natural
+science we should be strangers in the world in which we live, the
+victims of the grossest superstitions. Without knowledge of history and
+political science we could have no permanent tranquility and peace, but
+should pass a precarious existence, exposed to war and violence, rapine
+and revolution. Knowledge unlocks for us the mysteries of nature;
+unfolds for us the treasured wisdom of the world's great men; interprets
+to us the longings and aspirations of our hearts.
+
+                                    Books, we know,
+     Are a substantial world, both pure and good:
+     Round these with tendrils strong as flesh and blood,
+     Our pastime and our happiness will grow.
+
+
+THE DUTY.
+
++The severity of truth.+--Things exist in precise and definite
+relations. Events take place according to fixed and immutable laws.
+Truth is the perception of things just as they are. Between truth and
+falsehood there is no middle ground. Either a fact is so, or it is not.
+"Truth," says Ruskin, "is the one virtue of which there are no degrees.
+There are some faults slight in the sight of love, some errors slight in
+the estimation of wisdom; but truth forgives no insult, and endures no
+stain." Truth does not always lie upon the surface of things. It
+requires hard, patient toil to dig down beneath the superficial crust of
+appearance to the solid rock of fact on which truth rests. To discover
+and declare truth as it is, and facts as they are, is the vocation of
+the scholar. Not what he likes to think, not what other people will be
+pleased to hear, not what will be popular or profitable; but what as the
+result of careful investigation, painstaking inquiry, prolonged
+reflection he has learned to be the fact;--this, nothing less and
+nothing more, the scholar must proclaim. Truth is fidelity to fact; it
+plants itself upon reality; and hence it speaks with authority. The
+truthful man is one whom we can depend upon. His word is as good as his
+bond. "He sweareth to his own hurt, and changeth not." The truthful man
+brings truth and man together.
+
+
+THE VIRTUE.
+
++Veracity has two foundations: one reverence for truth; the other regard
+for one's fellow-men.+--Ordinarily these two motives coincide and
+re-enforce each other. The right of truth to be spoken, and the benefit
+to men from hearing it, are two sides of the same obligation. Only in
+the most rare and exceptional cases can these two motives conflict. To a
+healthy, right-minded man the knowledge of the truth is always a good.
+
++Apparent exceptions to the duty of truthfulness.+--We owe truth to all
+normal people, and under all normal circumstances. We do not necessarily
+owe it to the abnormal. In sickness, when the patient cannot bear the
+shock of distressing news; in insanity, when the maniac cannot give to
+facts their right interpretation; in criminal perversity, when knowledge
+would be used in furtherance of crime, the abnormal condition of the
+person with whom we have to deal may justify us in withholding from him
+facts which he would use to the injury of himself or others. These are
+very rare and extreme cases, and are apparent rather than real
+exceptions to the universal rule of absolute truthfulness in human
+speech. For in these cases it is not from a desire to deceive or mislead
+the person, that we withhold the truth. We feel sure that the sick
+person, when he recovers; the insane person when he is restored to
+reason; the criminal, if he is ever converted to uprightness, will
+appreciate the kindness of our motive, and thank us for our deed. To the
+person of sound body, sound mind, and sound moral intent, no conceivable
+combination of circumstances can ever excuse us from the strict
+requirement of absolute veracity, or make a lie anything but base,
+cowardly, and contemptible.
+
+
+THE REWARD.
+
++Society is founded on trust.+--Without confidence in one another, we
+could not live in social relations a single day. We should relapse into
+barbarism, strife, and mutual destruction. Since society rests on
+confidence, and confidence rests on tried veracity, the rewards of
+veracity are all those mutual advantages which a civilized society
+confers upon its members.
+
+
+THE TEMPTATION.
+
++The costliness of strict truthfulness.+--Truth is not only hard to
+discover, but frequently it is costly to speak. Truth is often opposed
+to sacred traditions, inherited prejudices, popular beliefs, and vested
+interests. To proclaim truth in the face of these opponents in early
+times has cost many a man his life; and to-day it often exposes one to
+calumny and abuse. Hence comes the temptation to conceal our real
+opinions; to cover up what we know to be true under some phrase which we
+believe will be popular; to sacrifice our convictions to what we suppose
+to be our interests.
+
+Especially when we have done wrong the temptation to cover it up with a
+lie is very great. Deception seems so easy; it promises to smooth over
+our difficulties so neatly; that it is one of the hardest temptations to
+resist. Little do we dream,
+
+     What a tangled web we weave
+     When first we practice to deceive.
+
+
+THE VICE OF DEFECT.
+
++The forms of falsehood are numberless.+--We may lie by our faces; by
+our general bearing; by our silence, as well as by our lips. There is
+"the glistening and softly spoken lie; the amiable fallacy; the
+patriotic lie of the historian; the provident lie of the politician; the
+zealous lie of the partisan; the merciful lie of the friend; the
+careless lie of each man to himself." The mind of man was made for
+truth: truth is the only atmosphere in which the mind of man can breathe
+without contamination. No passing benefit which I can secure for myself
+or others can compensate for the injury which a falsehood inflicts on
+the mind of him who tells it and on the mind of him to whom it is told.
+For benefits and advantages, however great and important, are what we
+have, and they perish with the using. The mind is what we are; and an
+insult to our intelligence, a scar upon ourselves, a blow at that human
+confidence which binds us all together, is irremediable.
+
+
+THE VICE OF EXCESS.
+
++The mischievousness of gossip and scandal.+--We are not called upon to
+know everything that is going on; nor to tell everything that we cannot
+help knowing. Idle curiosity and mischievous gossip result from the
+direction of our thirst for knowledge toward trifling and unworthy
+objects. There is great virtue in minding one's own business. The
+tell-tale is abhorrent even to the least developed moral sensibility.
+The gossip, the busybody, the scandalmonger is the worst pest that
+infests the average town and village. These mischief-makers take a grain
+of circumstantial evidence, mix with it a bushel of fancies, suspicions,
+surmises, and inuendoes, and then go from house to house peddling the
+product for undoubted fact. The scandalmonger is the murderer of
+reputations, the destroyer of domestic peace, the insuperable obstacle
+to the mutual friendliness of neighborhoods. This "rejoicing in
+iniquity" is the besetting sin of idle people. The man or woman who
+delights in this gratuitous and uncalled-for criticism of neighbors
+thereby puts himself below the moral level of the ones whose faults he
+criticises. Martineau, in his scale of the springs of action, rightly
+ranks censoriousness, with vindictiveness and suspiciousness, at the
+very bottom of the list. Unless there is some positive good to be gained
+by bringing wrong to light and offenders to justice we should know as
+little as possible of the failings of our fellow-men, and keep that
+little strictly to ourselves.
+
+
+THE PENALTY.
+
++Falsehood undermines the foundations of social order.+--Universal
+falsehood would bring social chaos. The liar takes advantage of the
+opportunity which his position as a member of society gives him to
+strike a deadly blow at the heart of the social order on which he
+depends for his existence, and without whose aid his arm would be
+powerless to strike.
+
++The liar likewise loses confidence in himself.+--He cannot distinguish
+truth from falsehood, he has so frequently confounded them. He is caught
+in his own meshes. A good liar must have a long memory. Having no
+recognized standard to go by, he cannot remember whether he said one
+thing or another about a given fact; and so he hangs himself by the rope
+of his own contradictions. Worse than these outward consequences is the
+loss of confidence in his own integrity and manhood. In Kant's words, "A
+lie is the abandonment, or, as it were, the annihilation of the dignity
+of man."
+
+
+
+
+CHAPTER VIII.
+
+Time.
+
+
+Every act we do, every thought we think, every feeling we cherish exists
+in time. Our life is a succession of flying moments. Once gone, they can
+never be recalled. As they are employed, so our character becomes. To
+use time wisely is a good part of the art of living well, for "time is
+the stuff life is made of."
+
+
+THE DUTY.
+
++The duty of making life a consistent whole.+--Life is not merely a
+succession of separate moments. It is an organic whole. The way in which
+we spend one moment affects the next, and all that follow; just as the
+condition of one part of the body affects the well-being of all the
+rest. As we have seen, dissipation to-day means disease to-morrow. Work
+to-day means property to-morrow. Wastefulness to-day means want
+to-morrow. Hence it should be our aim so to co-ordinate one period of
+time with another that our action will promote not merely the immediate
+interests of the passing moment, but the interests of the permanent self
+throughout the whole of life. What we pursue on one day must not clash
+with what we pursue the next; each must contribute its part to our
+comprehensive and permanent well-being.
+
+
+THE VIRTUE
+
++Prudence is the habit of looking ahead, and seeing present conduct in
+its relation to future welfare.+--Prudence is manly and virtuous because
+it controls present inclination, instead of being controlled by it. A
+burning appetite or passion springs up within us, and demands instant
+obedience to its demands. The weak man yields at once and lets the
+appetite or passion or inclination lead him whithersoever it listeth.
+Not so the strong, the prudent man. He says to the hot, impetuous
+passion: "Sit down, and be quiet. I will consider your request. If it
+seems best I will do as you wish. If it turns out that what you ask is
+not for my interest I shall not do it. You need not think that I am
+going to do everything you ask me to, whether it is for my interest to
+do it or not. You have fooled me a good many times, and hereafter I
+propose to look into the merits of your requests before I grant them."
+It takes strength and courage and determination to treat the impulses of
+our nature in this haughty and imperious manner. But the strength and
+resolution which it takes to do an act is the very essence of its
+manliness and virtue.
+
+
+THE REWARD.
+
++The life of the prudent man holds together, part plays into part, and
+the whole runs smoothly.+--One period of life, one fraction of time,
+does not conflict with another. He looks on the past with satisfaction
+because he is enjoying the fruit of that past in present well-being. He
+looks to the future with confidence because the present contains the
+seeds of future well-being. Each step in life is adjusted to every
+other, and the result is a happy and harmonious whole.
+
+
+THE TEMPTATION.
+
++Time tempts us to break up our lives into separate parts.+--"Let us eat
+and drink, for to-morrow we die." "After us the deluge." These are the
+maxims of fools. The reckless seizure of the pleasures of the present
+hour, regardless of the days and years to come, is the characteristic
+mark of folly.
+
+
+THE VICE OF DEFECT.
+
++"Procrastination is the thief of time."+--The particular impulse which
+most frequently leads us to put off the duty of the hour is indolence.
+But any appetite or passion which induces us to postpone a recognized
+duty for the sake of a present delight is an invitation to
+procrastination.
+
+The fallacy of procrastination, the trick by which it deceives, is in
+making one believe that at a different time he will be a different
+person. The procrastinator admits, for instance, that a piece of work
+must be done. But he argues, "Just now I would rather play or loaf than
+do the work. By and by there will come a time when I shall rather do the
+work than play or loaf. Let's wait till that time comes." That time
+never comes. Our likes and dislikes do not change from one day to
+another. To-morrow finds us as lazy as to-day, and with the habit of
+procrastination strengthened by the indulgence of yesterday. Putting a
+duty off once does not make it easier: it makes it harder to do the next
+time.
+
+Play or rest when we ought to be at work is weakening and demoralizing.
+Rest and play after work is bracing and invigorating. The sooner we face
+and conquer a difficulty, the less of a difficulty it is. The longer we
+put it off the greater it seems, and the less becomes our strength with
+which to overcome it.
+
+
+THE VICE OF EXCESS.
+
++Anxiety defeats itself.+--Anxiety sacrifices the present to the future.
+When this becomes a habit it defeats its own end. For the future is
+nothing but a succession of moments, which, when they are realized, are
+present moments. And the man who sacrifices all the present moments to
+his conception of a future, sacrifices the very substance out of which
+the real future is composed. For when he reaches the time to which he
+has been looking forward, and for the sake of which he has sacrificed
+all his early days, the habit of anxiety stays by him and compels him to
+sacrifice that future, now become present, to another future, still
+farther ahead; and so on forever. Thus life becomes an endless round of
+fret and worry, full of imaginary ills, destitute of all real and
+present satisfaction. It is a good rule never to cross a bridge until we
+come to it. Prudence demands that we make reasonable preparation for
+crossing it in advance. But when these preparations are made prudence
+has done its work, and waits calmly until the time comes to put its
+plans into operation. Anxiety fills all the intervening time with
+forebodings of all the possible obstacles that may arise when the time
+for action comes.
+
++Procrastination, anxiety, and prudence.+--Procrastination sacrifices
+the future to the present. Anxiety sacrifices the present to the future.
+Prudence co-ordinates present and future in a consistent whole, in which
+both present and future have their proper place and due consideration.
+
+
+THE PENALTY.
+
+Imperfect co-ordination, whether by procrastination or by worry, brings
+discord. The parts of life are at variance with each other. The
+procrastinator looks on past indulgence with remorse and disgust; for
+that past indulgence is now loading him down with present disabilities
+and pains. He looks on the future with apprehension, for he knows that
+his present pleasures are purchased at the cost of misery and
+degradation in years to come.
+
+The man in whom worry and anxiety have become habitual likewise lives a
+discordant life. He looks out of a joyless present, back on a past
+devoid of interest, and forward into a future full of fears.
+
+
+
+
+CHAPTER IX.
+
+Space.
+
+
+As all thoughts and actions take place in time, so all material things
+exist in space. Everything we have must be in some place. To give things
+their right relations in space is one of the important aspects of
+conduct.
+
+
+THE DUTY.
+
++A place for everything, and everything in its place.+--Things that
+belong together should be kept together. Dishes belong in the cupboard;
+clothes in the closet; boxes on the shelves; loose papers in the waste
+basket; tools in the tool-chest; wood in the wood-shed. And it is our
+duty to keep them in their proper place, when not in actual use. In
+business it is of the utmost importance to have a precise place for
+everything connected with it. The carpenter or machinist must have a
+place for each tool, and always put it there when he is through using
+it. The merchant must have a definite book and page or drawer or
+pigeon-hole for every item which he records. The scholar must have a set
+of cards or envelopes or drawers or pockets alphabetically arranged in
+which he keeps each class of facts where he can turn to it instantly.
+This keeping things of a kind together, each kind in a place by itself,
+is system. Without system nothing can be managed well, and no great
+enterprise can be carried on at all.
+
+
+THE VIRTUE.
+
++Orderliness is manly and virtuous because it keeps things under our own
+control, and makes them the expression of our will.+--The orderly and
+systematic man can manage a thousand details with more ease and power
+than a man without order and system can manage a dozen. It is not power
+to do more work than other men, but power to do the same amount of work
+in such an orderly and systematic way that it accomplishes a hundred
+times as much as other men's work, which marks the difference between
+the statesman who manages the affairs of a nation or the merchant prince
+who handles millions of dollars, and the man of merely ordinary
+administrative and business ability.
+
+
+THE REWARD.
+
++The orderly man has his resources at his disposal at a moment's
+notice.+--He can go directly to the thing he wants and be sure of
+finding it in its place. When a business is thoroughly systematized it
+is as easy to find one thing out of ten thousand as it is to find one
+thing out of ten. Hence there is scarcely any limit to the expansion of
+business of which the systematic man is capable. A business thus reduced
+to system will almost run itself. Thus the heads of great concerns are
+able to accept public office, or to spend a year in Europe, in absolute
+confidence that the business will be well conducted in their absence,
+and that they can take it up when they return just as they left it. For
+they know that each man has his part of the work for which he is
+responsible; each process has its precise method by which it is to be
+performed; each account has its exact place where it is to be kept.
+Order and system are the keys to business success. Orderliness keeps
+things under our control, and the convenience and efficiency with which
+things serve us is the direct and necessary consequence of having them
+under control.
+
+
+THE TEMPTATION.
+
++System takes more labor to begin with, but in the long run system is
+the greatest labor-saving device in the world.+--It takes ten times as
+long to hunt up a thing which we have left lying around the next time we
+want it, as it does to put it where it belongs at first. Yet, well as we
+know this fact, present and temporary ease seems of more consequence at
+the time of action than future and permanent convenience. Until by
+repeated exercise and painful discipline we make orderliness and system
+habitual and almost instinctive, the temptation to make the quickest and
+handiest disposition of things for which we have no immediate use will
+continue to beset our minds and betray our wills.
+
+
+THE VICE OF DEFECT.
+
++The careless man lets things run over him.+--They mock him, and make
+fun of him; getting in his way and tripping him up at one time; hiding
+from him and making him hunt after them at another. Carelessness is a
+confession of a weak will that cannot keep things under control. And
+weakness is ever the mark of vice.
+
+
+THE VICE OF EXCESS.
+
++The end and aim of system is to expedite business. Red tape is the
+idolatry of system. It is system for the sake of system.+--Every rule
+admits exceptions. To make exceptions before a habit is fully formed is
+dangerous; and while we are learning the habit of orderliness and system
+we should put ourselves to very great inconvenience rather than admit an
+exception to our systematic and orderly way of doing things. When,
+however, the habit has become fixed, it is wise and right to sacrifice
+order and system, when some "short cut" will attain our end more quickly
+and effectively than the regular and more round-about way of orderly
+procedure. The strong and successful business man is he who has his
+system so thoroughly under his control that he can use it or dispense
+with it on a given occasion; according as it will further or hinder the
+end he has in view.
+
+
+THE PENALTY.
+
++The careless man is always bothered by things he does not want getting
+in his way; and by things that he does want keeping out of his
+way.+--Half his time is spent in clearing away accumulated obstructions
+and hunting after the things he needs. Where everything is in a heap it
+is necessary to haul over a dozen things in order to find the one you
+are after. Carelessness suffers things to get the mastery over us; and
+the consequence is that we and our business are ever at their mercy. And
+as things held in control are faithful and efficient servants, so things
+permitted to domineer over us and do as they please become cruel and
+arbitrary masters. They waste our time, try our patience, destroy our
+business, and scatter our fortunes.
+
+
+
+
+CHAPTER X.
+
+Fortune.
+
+
+Strictly speaking, there is no such thing as fortune, chance, or
+accident. All things are held together by invariable laws. Every event
+takes place in accordance with law. Uniformity of law is the condition
+and presupposition of all our thinking. The very idea of an event that
+has no cause is a contradiction in terms to which no reality can
+correspond, like the notion of two mountains without a valley between;
+or a yard stick with only one end.
+
+Relatively to us, and in consequence of the limitation of our knowledge,
+an event is a result of chance or fortune when the cause which produced
+it lies beyond the range of our knowledge. What we cannot anticipate
+beforehand and what we cannot account for afterward, we group together
+into a class and ascribe to the fictitious goddess Fortune; as children
+attribute gifts at Christmas which come from unknown sources to Santa
+Claus. In reality these unexplained and unanticipated events come from
+heredity, environment, social institutions, the forces of nature, and
+ultimately from God.
+
+These things which project themselves without warning into our lives,
+often have most momentous influence for good or evil over us; and the
+proper attitude to take toward this class of objects is worthy of
+consideration by itself.
+
+
+THE DUTY.
+
++The secret of superiority to fortune.+--Some things are under our
+control; others are not. It is the part of wisdom to concentrate our
+thought and feeling on the former; working with utmost diligence to make
+the best use of those things which are committed to us in the regular
+line of daily duty, and treating with comparative indifference those
+things which affect us from without. What we are; what we do; what we
+strive for;--these are the really important matters; and these are
+always in our power. What money comes to us; what people say about us;
+what positions we are called to fill; to what parties we are invited; to
+what offices we are elected, are matters which concern to some extent
+our happiness. We should welcome these good things when they come. But
+they affect the accidents rather than the substance of our lives. We
+should not be too much bound up in them when they come; and we should
+not grieve too deeply when they go. We should never stake our well-being
+and our peace of mind on their presence or their absence. We should
+remember that "The aids to noble life are all within."
+
+This lesson of superiority to fortune, by regarding the things she has
+to give as comparatively indifferent, is the great lesson of Stoicism.
+Marcus Aurelius, Epictetus, and Seneca are the masters of this school.
+Their lesson is one we all need to learn thoroughly. It is the secret of
+strength to endure the ills of life with serenity and fortitude. And yet
+it is by no means a complete account of our duty toward these outward
+things. It is closely akin to pride and self-sufficiency. It gives
+strength but not sweetness to life. One must be able to do without the
+good things of fortune if need be. The really strong man, however, is he
+who can use and enjoy them without being made dependent on them or being
+enslaved by them. The real mastery of fortune consists not in doing
+without the things she brings for fear they will corrupt and enslave us;
+but in compelling her to give us all the things we can, and then
+refusing to bow down to her in hope of getting more. This just
+appreciation of fortune's gifts is doubtless hard to combine with
+perfect independence. The Stoic solution of the problem is easier. The
+really strong man, however, is he who
+
+     Gathers earth's whole good into his arms;
+     Marching to fortune, not surprised by her,
+
+and the secret of this conquest of fortune without being captivated by
+her lies in having, as Browning telling us,
+
+     One great aim, like a guiding star above,
+     Which tasks strength, wisdom, stateliness, to lift
+     His manhood to the height that takes the prize.
+
+The shortcoming of the Stoics is not in the superiority to fortune
+which they seek; but in the fact that they seek it directly by sheer
+effort of naked will, instead of being lifted above subjection to
+fortune by the attractive power of generous aims, and high ideals of
+social service.
+
+
+THE VIRTUE.
+
++The virtue which maintains superiority over external things and forces
+is courage.+--In primitive times the chief form of fortune was physical
+danger, and superiority to fear of physical injury was the original
+meaning of courage. Courage involves this physical bravery still; but it
+has come to include a great deal more. In a civilized community,
+physical danger is comparatively rare. Courage to do right when everyone
+around us is doing wrong; courage to say "No" when everyone is trying to
+make us say "Yes"; courage to bear uncomplainingly the inevitable ills
+of life;--these are the forms of courage most frequently demanded and
+most difficult to exercise in the peaceful security of a civilized
+community. This courage which presents an unruffled front to trouble,
+and bears bravely the steady pressure of untoward circumstance, we call
+by the special names of fortitude or patience. Patience and fortitude
+are courage exercised in the conditions of modern life. The essence of
+courage is superiority to outside forces and influences. When men were
+beset by lions and tigers, by Indians and hostile armies, then courage
+showed itself by facing and fighting these enemies. Now that we live
+with civilized and friendly men and women like ourselves, courage shows
+itself chiefly by refusing to surrender our convictions of what is true
+and right just because other people will like us better if we pretend to
+think as they do; and by enduring without flinching the rubs and bumps
+and bruises which this close contact with our fellows brings to us.
+
++Moral courage.+--The brave man everywhere is the man who has a firm
+purpose in his own breast, and goes forth to carry out that purpose in
+spite of all opposition, or solicitation, or influence of any kind that
+would tend to make him do otherwise. He does the same, whether men blame
+or approve; whether it bring him pain or pleasure, profit or loss. The
+purpose that is in him, that he declares, that he maintains, that he
+lives to realize; in defense of that he will lay down wealth,
+reputation, and, if need be, life itself. He will be himself, if he is
+to live at all. Men must approve what he really is, or he will have none
+of their praise, but their blame rather. By no pretense of being what he
+is not, by no betrayal of what he holds to be true and right, will he
+gain their favor. The power to stand alone with truth and right against
+the world is the test of moral courage. The brave man plants himself on
+the eternal foundations of truth and justice, and bids defiance to all
+the forces that would drive him from it.
+
+Wordsworth, in his character of "The Happy Warrior," has portrayed the
+kind of courage demanded of the modern man:
+
+     'Tis he whose law is reason; who depends
+     Upon that law as on the best of friends.
+     Who if he rise to station of command
+     Rises by open means, and there will stand
+     On honorable terms, or else retire,
+     And in himself possess his own desire:
+     Who comprehends his trust, and to the same
+     Keeps faithful with a singleness of aim;
+     And therefore does not stoop nor lie in wait
+     For wealth, or honors, or for worldly state;
+     Whom they must follow, on whose head must fall
+     Like showers of manna, if they come at all.
+     'Tis finally the man, who, lifted high,
+     Conspicuous object in a nation's eye,
+     Or left unthought of in obscurity,
+     Who with a toward or untoward lot,
+     Prosperous or adverse, to his wish or not,
+     Plays in the many games of life, that one
+     Where what he most doth value must be won:
+     Whom neither shape of danger can dismay,
+     Nor thought of tender happiness betray;
+     Who, not content that former worth stand fast,
+     Looks forward, persevering to the last,
+     From well to better, daily self-surpast:
+     This is the happy warrior; this is he
+     That every man in arms should wish to be.
+
+
+THE REWARD.
+
++Courage universally honored.+--There is something in this strong,
+steady power of self-assertion that compels the admiration of everyone
+who beholds it. When we see a man standing squarely on his own feet;
+speaking plainly the thoughts that are in his mind; doing fearlessly
+what he believes to be right; or no matter how widely we may differ from
+his views, disapprove his deeds, we cannot withhold our honor from the
+man himself. No man was ever held in veneration by his countrymen; no
+man ever handed down to history an undying fame, who did not have the
+courage to speak and act his real thought and purpose in defiance of the
+revilings and persecutions of his fellows.
+
+
+THE TEMPTATION.
+
++To take one's fortune into his own hands and work out, in spite of
+opposition and misfortune, a satisfactory career tasks strength and
+resolution to the utmost.+--It is so much more easy to give over the
+determination of our fate to some outside power that the abject
+surrender to fortune is a serious temptation. Air-castles and
+day-dreams, and idle waiting for something to turn up, are the feeble
+forms of this temptation. The impulse to run away from danger, and the
+impulse to plunge recklessly into risks, are the two forms of temptation
+which lead to the more pronounced and prevalent vices.
+
+
+THE VICE OF DEFECT.
+
++Yielding to outward pressure, contrary to our own conviction of what is
+true and right, is moral cowardice.+--In early times the coward was the
+man who turned his back in battle. To-day the coward is the man who does
+differently when people are looking at him from what he would do if he
+were alone; the man who speaks what he thinks people want to hear,
+instead of what he knows to be true; the man who apes other people for
+fear they will think him odd if he acts like himself; the man who tries
+so hard to suit everybody that he has no mind of his own; the man who
+thinks how things will look, instead of thinking how things really are.
+Whenever we take the determination of our course of conduct ultimately
+from any other source than our own firm conviction of what is right and
+true, then we play the coward. We do in the peaceful conditions of
+modern life just what we despise a soldier for doing on the field of
+battle. We acknowledge that there is something outside us that is
+stronger than we are; of which we are afraid; to which we surrender
+ourselves as base and abject slaves.
+
+
+THE VICE OF EXCESS.
+
++There are forces in the world that can destroy us; we must protect
+ourselves against them.+--To be truly brave, we must be ready to face
+these forces when there is a reason for so doing. We must be ready to
+face the cannon for our country; to plunge into the swollen stream to
+save the drowning child; to expose ourselves to contagious diseases in
+order to nurse the sick.
+
+To do these things without sufficient reason is foolhardiness. To expose
+ourselves needlessly to disease; to put ourselves in the range of a
+cannon, to jump into the stream, with no worthy end in view, or for the
+very shallow reason of showing off how brave we can be, is folly and
+madness. Doing such things because someone dares us to do them is not
+courage, but cowardice.
+
++Gambling, the most fatal form of this fondness for taking needless
+risks.+--The gambler is too feeble in will, too empty in mind, too
+indolent in body to carve out his destiny with his own right hand. And
+so he stakes his well-being on the throw of the dice; the turn of a
+wheel; or the speed of a horse. This invocation of fortune is a
+confession of the man's incompetence and inability to solve the problem
+of his life satisfactorily by his own exertions. It is the most
+demoralizing of practices. For it establishes the habit of staking
+well-being not on one's own honest efforts, but on outside influences
+and forces. It is the dethronement of will and the deposition of
+manhood.
+
+In addition to being degrading to the individual it is injurious to
+others. It is anti-social. It makes one man's gain depend on another's
+loss: while the social welfare demands that gains shall in all cases be
+mutual. It violates the fundamental law of equivalence.
+
+Since the essence of gambling is the abrogation of the will, every
+indulgence weakens the power to resist the temptation. Gambling soon
+becomes a mania. Honest ways of earning money seem slow and dull. And
+the habit becomes confirmed before the victim is aware of the power over
+him that it has gained. Every form of gain which is contingent upon
+another's loss partakes of the nature of gambling. Raffling, playing for
+stakes, betting, buying lottery tickets, speculation in which there is
+no real transfer of goods, but mere winning or losing on the
+fluctuations of the market, are all forms of gambling. They are all
+animated by the desire to get something for nothing: a desire which we
+can respect when a helpless pauper asks for alms; but of which in any
+form an able-bodied man ought to be ashamed.
+
+
+THE PENALTY.
+
++The shame of cowardice.+--Man is meant to be superior to things outside
+him. When we see him bowing down to somebody whom he does not really
+believe in; when we see him yielding to forces which he does not himself
+respect; when living is more to him than living well; when there is a
+threat which can make him cringe, or a bribe that can make his tongue
+speak false--then we feel that the manhood has gone out of him, and we
+cannot help looking on his fall with sorrow and with shame. The penalty
+which follows moral cowardice is nowhere more clearly stated than in
+these severe and solemn lines which Whittier wrote when he thought a
+great man had sacrificed his convictions to his desire for office and
+love of popularity:
+
+     So fallen! so lost! the light withdrawn
+       Which once he wore!
+     The glory from his gray hairs gone
+       Forevermore!
+
+     Of all we loved and honored, naught
+       Save power remains,--
+     A fallen angel's pride of thought,
+       Still strong in chains.
+
+     All else is gone, from those great eyes
+       The soul has fled:
+     When faith is lost, when honor dies,
+       The man is dead!
+
+     Then pay the reverence of old days
+       To his dead fame;
+     Walk backward, with averted gaze,
+       And hide the shame.
+
+
+
+
+CHAPTER XI.
+
+Nature.
+
+
+Thus far we have been considering the uses to which we may put the
+particular things which nature places at our disposal. In addition to
+these special uses of particular objects, Nature has a meaning as a
+whole. The Infinite Reason in whose image our minds are formed and in
+whose thought our thinking, so far as it is true, partakes, has
+expressed something of his wisdom, truth, and beauty, in the forms and
+laws of the world in which we live. In the study of Nature we are
+thinking God's thoughts after him. In contemplation of the glory of the
+heavens, in admiration of the beauty of field and stream and forest, we
+are beholding a loveliness which it was his delight to create, and which
+it is elevating and ennobling for us to look upon. Nature is the larger,
+fairer, fuller expression of that same intelligence and love which wells
+up in the form of consciousness within our own breasts. Nature and the
+soul of man are children of the same Father. Nature is the
+interpretation of the longings of our hearts. Hence when we are alone
+with Nature in the woods and fields, by the seashore or on the moon-lit
+lake, we feel at peace with ourselves, and at home in the world.
+
+
+THE DUTY.
+
++The love of nature, like all love, cannot be forced.+--It is not
+directly under the control of our will. We cannot set about it in
+deliberate fashion, as we set about earning a living. Still it can be
+cultivated. We can place ourselves in contact with Nature's more
+impressive aspects. We can go away by ourselves; stroll through the
+woods, watch the clouds; bask in the sunshine; brave the storm; listen
+to the notes of birds; find out the haunts of living creatures; learn
+the times and places in which to find the flowers; gaze upon the glowing
+sunset, and look up into the starry skies. If we thus keep close to
+Nature, she will draw us to herself, and whisper to us more and more of
+her hidden meaning.
+
+     The eye--it cannot choose but see;
+       We cannot bid the year be still:
+     Our bodies feel, where'er they be,
+       Against or with our will.
+
+     Nor less I deem that there are powers
+       Which of themselves our minds impress;
+     That we can feed these minds of ours
+       In a wise passiveness.
+
+
+THE VIRTUE.
+
++The more we feel of the beauty and significance of Nature the more we
+become capable of feeling.+--And this capacity to feel the influences
+which Nature is constantly throwing around us is an indispensable
+element in noble and elevated character. Our thoughts, our acts, yes,
+our very forms and features reflect the objects which we habitually
+welcome to our minds and hearts. And if we will have these expressions
+of ourselves noble and pure, we must drink constantly and deeply at
+Nature's fountains of beauty and truth. Wordsworth, the greatest
+interpreter of Nature, thus describes the effect of Nature's influence
+upon a sensitive soul:
+
+     She shall be sportive as the fawn
+     That wild with glee across the lawn
+       Or up the mountain springs;
+     And hers shall be the breathing balm,
+     And hers the silence and the calm
+       Of mute, insensate things.
+
+     The floating clouds their state shall lend
+     To her; for her the willow bend:
+       Nor shall she fail to see,
+     Even in the motions of the storm,
+     Grace that shall mold the maiden's form
+       By silent sympathy.
+
+     The stars of midnight shall be dear
+     To her; and she shall lean her ear
+       In many a secret place
+     Where rivulets dance their wayward round,
+     And Beauty born of murmuring sound
+       Shall pass into her face.
+
+
+THE REWARD.
+
++The uplifting and purifying power of nature.+--Through communion with
+the grandeur and majesty of Nature, our lives are lifted to loftier and
+purer heights than our unaided wills could ever gain. We grow into the
+likeness of that we love. We are transformed into the image of that
+which we contemplate and adore. We are thus made strong to resist the
+base temptations; patient to endure the petty vexations; brave to oppose
+the brutal injustices, of daily life. This whole subject of the power of
+Nature to uplift and bless has been so exhaustively and beautifully
+expressed by Wordsworth, that fidelity to the subject makes continued
+quotation necessary:
+
+                            Nature never did betray
+     The heart that loved her; 'tis her privilege,
+     Through all the years of this our life, to lead
+     From joy to joy: for she can so inform
+     The mind that is within us, so impress
+     With quietness and beauty, and so feed
+     With lofty thoughts, that neither evil tongues,
+     Rash judgments, nor the sneers of selfish men,
+     Nor greetings where no kindness is, nor all
+     The dreary intercourse of daily life,
+     Shall e'er prevail against us, or disturb
+     Our cheerful faith, that all which we behold
+     Is full of blessings.
+
+                           Therefore am I still
+     A lover of the meadows and the woods
+     And mountains; and of all that we behold
+     From this green earth; well pleased to recognize
+     In Nature and the language of the sense
+     The anchor of my purest thoughts, the nurse,
+     The guide, the guardian of my heart, and soul
+     Of all my moral being.
+
+
+THE TEMPTATION.
+
++The very thoroughness and fidelity with which we fulfill one duty, may
+hinder the fulfillment of another.+--We may become so absorbed in
+earning a living, and carrying on our business, and getting an
+education, that we shall give no time or attention to this communion
+with Nature. The fact that business, education, and kindred external and
+definite pursuits are directly under the control of our wills, while
+this power to appreciate Nature is a slow and gradual growth, only
+indirectly under our control, tempts us to give all our time and
+strength to these immediate, practical ends, and to neglect that closer
+walk with Nature which is essential to a true appreciation of her
+loveliness. Someone asks us "What is the use of spending your time with
+the birds among the trees, or on the hill-top under the stars?" and we
+cannot give him an answer in dollars and cents. And so we are tempted to
+take his simple standard of utility in ministering to physical wants as
+the standard of all worth. We neglect Nature, and she hides her face
+from our preoccupied eyes. In this busy, restless age we need to keep
+ever in mind Wordsworth's warning against this fatal temptation:
+
+     The world is too much with us; late and soon,
+       Getting and spending, we lay waste our powers:
+     Little we see in Nature that is ours;
+       We have given our hearts away, a sordid boon!
+
+
+THE VICE OF DEFECT.
+
+This obtuseness does not come upon us suddenly. All children keenly
+appreciate the changing moods of Nature. It is from neglect to open our
+hearts to Nature, that obtuseness comes. It steals over us
+imperceptibly. We can correct it only by giving ourselves more closely
+and constantly to Nature, and trusting her to win back to herself our
+benumbed and alienated hearts.
+
+
+THE VICE OF EXCESS.
+
++Affectation the attempt to work up by our own efforts an enthusiasm for
+Nature.+--True love of Nature must be born within us, by the working of
+Nature herself upon our hearts. By faith, rather than by works; by
+reception, rather than by conquest; by wise passiveness, rather than by
+restless haste; by calm and silence, rather than by noise and talk, our
+sensitiveness to Nature's charms is deepened and developed. That
+enjoyment of Nature which comes spontaneously and unsought is the only
+true enjoyment. That which we work up, and plan for, and talk about, is
+a poor and feeble imitation. The real lover of Nature is not the one who
+can talk glibly about her to everybody, and on all occasions. It is he
+who loves to be alone with her, who steals away from men and things to
+find solitude with her the best society, who knows not whence cometh nor
+whither goeth his delight in her companionship, who waits patiently in
+her presence, and is content whether she gives or withholds her special
+favors, who cares more for Nature herself than for this or that striking
+sensation she may arouse. Affectation is the craving for sensations
+regardless of their source. And if Nature is chary of striking scenes
+and startling impressions and thrilling experiences, affectation, with
+profane haste, proceeds to amuse itself with artificial feelings, and
+pretended raptures. This counterfeited appreciation, like all
+counterfeits, by its greater cheapness drives out the real enjoyment;
+and the person who indulges in affectation soon finds the power of
+genuine appreciation entirely gone. Affectation is worse than
+obtuseness, for obtuseness is at least honest: it may mend its ways. But
+affectation is self-deception. The affected person does not know what
+true appreciation of Nature is: he cannot see his error; and
+consequently cannot correct it.
+
+
+THE PENALTY.
+
++The life of man can be no deeper and richer than the objects and
+thoughts on which it feeds.+--Without appreciation and love for Nature
+we can eat and drink and sleep and do our work. The horse and ox,
+however, can do as much. Obtuseness to the beauty and meaning of Nature
+sinks us to the level of the brutes. Cut off from the springs of
+inspiration, our lives stagnate, our souls shrivel, our sensibilities
+wither. And just as stagnant water soon becomes impure, and swarms with
+low forms of vegetable and animal life, so the stagnant soul, which
+refuses to reflect the beauty of sun and star and sky, soon becomes
+polluted with sordidness and selfishness and sensuality.
+
+
+
+
+CHAPTER XII.
+
+Art.
+
+
+Nature is incomplete. She leaves man to provide for himself his raiment,
+shelter, and surroundings. Nature in her works throws out suggestions of
+beauty, rather than its perfect and complete embodiment. Her gold is
+imbedded in the rock. Her creations are limited by the particular
+material and the narrow conditions which are at her disposal at a given
+time and place. To seize the pure ideal of beauty which Nature suggests,
+but never quite realizes; to select from the universe of space and the
+eternity of time those materials and forms which are perfectly adapted
+to portray the ideal beauty; to clothe the abodes and the whole physical
+environment of man with that beauty which is suggested to us in sky and
+stream and field and flower; to present to us for perpetual
+contemplation the form and features of ideal manhood and womanhood; to
+hold before our imagination the deeds of brave men, and the devotion of
+saintly women; to thrill our hearts with the victorious struggle of the
+hero and the death-defying passion of the lover;--this is the mission
+and the significance of art.
+
+Art is creative. The artist is a co-worker with God. To his hands is
+committed the portion of the world which God has left unfinished--the
+immediate environment of man. We cannot live in the fields, like beasts
+and savages. Art has for its purpose to make the rooms and houses and
+halls and streets and cities in which civilized men pass their days as
+beautiful and fair, as elevating and inspiring, as the fields and
+forests in which the primeval savage roamed. More than that, art aims to
+fill these rooms and halls and streets of ours with forms and symbols
+which shall preserve, for our perpetual admiration and inspiration, all
+that is purest and noblest and sweetest in that long struggle of man up
+from his savage to his civilized estate.
+
+
+THE DUTY.
+
++Beauty is the outward and visible sign of inward perfection,
+completeness, and harmony.+--In an object of beauty there is neither too
+little nor too much; nothing is out of place; nothing is without its
+contribution to the perfect whole. Each part is at once means and end to
+every other. Hence its perfect symmetry; its regular proportions; its
+strict conformity to law.
+
+The mind of man can find rest and satisfaction in nothing short of
+perfection; and consequently our hearts are never satisfied until they
+behold beauty, which is perfection's crown and seal. Without it one of
+the deepest and divinest powers of our nature remains dwarfed, stifled,
+and repressed.
+
++How to cultivate the love of beauty.+--It is our duty to see to it that
+everything under our control is as beautiful as we can make it. The
+rooms we live in; the desk at which we work; the clothes we wear; the
+house we build; the pictures on our walls; the garden and grounds in
+which we walk and work; all must have some form or other. That form must
+be either beautiful or hideous; attractive or repulsive. It is our duty
+to pay attention to these things; to spend thought and labor, and such
+money as we can afford upon them, in order to make them minister to our
+delight. Not in staring at great works of art which we have not yet
+learned to appreciate, but by attention to the beauty or ugliness of the
+familiar objects that we have about us and dwell with from day to day,
+we shall best cultivate that love of beauty which will ultimately make
+intelligible to us the true significance of the masterpieces of art.
+Here as everywhere, to him that hath shall more be given. We must serve
+beauty humbly and faithfully in the little things of daily life, if we
+will enjoy her treasures in the great galleries of the world.
+
+
+THE VIRTUE.
+
++Beauty is a jealous mistress.+--If we trifle with her; if we fall in
+love with pretentious imitations and elaborate ornamentations which have
+no beauty in them, but are simply gotten up to sell; then the true and
+real beauty will never again suffer us to see her face. She will leave
+us to our idols: and our power to appreciate and admire true beauty
+will die out.
+
+Fidelity to beauty requires that we have no more things than we can
+either use in our work, or enjoy in our rest. And these things that we
+do have must be either perfectly plain; or else the ornamentation about
+them must be something that expresses a genuine admiration and affection
+of our hearts. A farmer's kitchen is generally a much more attractive
+place than his parlor; just because this law of simplicity is perfectly
+expressed in the one, and flagrantly violated in the other. The study of
+a scholar, the office of the lawyer and the business man, is not
+infrequently a more beautiful place, one in which a man feels more at
+home, than his costly drawing room. What sort of things we shall have,
+and how many, cannot be determined for us by any general rule; still
+less by aping somebody else. In our housekeeping, as in everything else,
+we should begin with the few things that are absolutely essential; and
+then add decoration and ornament only so fast as we can find the means
+of gratifying cherished longings for forms of beauty which we have
+learned to admire and love. "Simplicity of life," says William Morris,
+"even the barest, is not a misery, but the very foundation of
+refinement: a sanded floor and whitewashed walls, and the green trees,
+and flowery meads, and living waters outside. If you cannot learn to
+love real art, at least learn to hate sham art and reject it. If the
+real thing is not to be had, learn to do without it. If you want a
+golden rule that will fit everybody, this is it: Have nothing in your
+houses that you do not know to be useful, or believe to be beautiful."
+
+
+THE REWARD.
+
++The refining influence of beauty.+--Devotion to art and beauty in
+simplicity and sincerity develops an ever increasing capacity for its
+enjoyment. As Keats, the master poet of pure beauty, tells us,
+
+     A thing of beauty is a joy forever:
+     Its loveliness increases; it will never
+     Pass into nothingness; but still will keep
+     A bower quiet for us, and a sleep,
+     Full of sweet dreams, and health, and quiet breathing.
+
+The refining influence of the love of beauty draws us mysteriously and
+imperceptibly, but none the less powerfully, away from what is false in
+thought and base in action; and develops a deep and lasting affinity for
+all that is true and good. The good, the true, and the beautiful are
+branches of a common root; members of a single whole: and if one of
+these members suffer, all the members suffer with it; and if one is
+honored, all are honored with it.
+
+
+THE TEMPTATION.
+
++Luxury the perversion of beauty.+--Luxury is the pleasure of
+possession, instead of pleasure in the thing possessed. Luxury buys
+things, not because it likes them, but because it likes to have them.
+And so the luxurious man fills his house with all sorts of things, not
+because he finds delight in these particular things, and wants to share
+that delight with all his friends; but because he supposes these are the
+proper things to have, and he wants everybody to know that he has them.
+
+The man who buys things in this way does not know what he wants.
+Consequently he gets cheated. He buys ugly things as readily as
+beautiful things, if only the seller is shrewd enough to make him
+believe they are fashionable. Others, less intelligent than this man,
+see what he has done; take for granted that because he has done it, it
+must be the proper thing to do; and go and do likewise. Thus taste
+becomes dulled and deadened; the costly and elaborate drives out the
+plain and simple; the desire for luxury kills out the love of beauty;
+and art expires.
+
+
+THE VICE OF DEFECT.
+
++Ugly surroundings make ugly souls.+--The outward and the inward are
+bound fast together. The beauty or ugliness of the objects we have about
+us are the standing choices of our wills. As the object, so is the
+subject. We grow into the likeness of what we look upon. Without harmony
+and beauty to feed upon, the love of beauty starves and dies. Our hearts
+become cold and hard. Not being called out in admiration and delight,
+our feelings brood over mean and sensual pleasures; they dwell upon
+narrow and selfish concerns; they fasten upon the accumulation of wealth
+or the vanquishing of a rival, as substitutes for the nobler interests
+that have vanished; and the heart becomes sordid, sensual, mean, petty,
+spiteful, and ugly. The spirit of man, like nature, abhors a vacuum; and
+into the heart from which the love of the beautiful has been suffered to
+depart, these hideous and ugly traits of character make haste to enter,
+and occupy the vacant space. What Shakspere says of a single art, music,
+is true of art and beauty in general:
+
+     The man that hath no music in himself,
+     Nor is not mov'd with concord of sweet sounds,
+     Is fit for treasons, stratagems, and spoils:
+     The motions of his spirit are dull as night,
+     And his affections dark as Erebus.
+     Let no such man be trusted.
+
+
+THE VICE OF EXCESS.
+
++The hollowness of ostentation.+--Man is never proud of what he really
+enjoys; never vain of what he truly loves; never anxious to show off the
+tastes and interests that are essentially his own. In order to take this
+false attitude toward an object, it is necessary to hold it apart from
+ourselves: a thing which the true lover can never do. He who loves
+beautiful things will indeed wish others to share his joy in them. But
+this sharing of our joy in beautiful objects, is a very different thing
+from showing off our fine things, simply to let other people know that
+we have them. Ostentation is the vice of ignorant wealth and vulgar
+luxury. It estimates objects by their expensiveness rather than by their
+beauty; it aims to awaken in ourselves pride rather than pleasure; and
+to arouse in others astonishment rather than admiration.
+
+
+THE PENALTY.
+
++Vulgarity akin to laziness.+--Art, and the beauty which it creates,
+costs painstaking labor to produce. And to enjoy it when it is produced,
+requires at first thoughtful and discriminating attention. The formation
+of a correct taste is a growth, not a gift. Hence the dull, the lazy,
+and the indifferent never acquire this cultivated taste for the
+beautiful in art. This lack of perception, this incapacity for enjoyment
+of the beautiful, is vulgarity. Vulgarity is contentment with what is
+common, and to be had on easy terms. The root of it is laziness. The
+mark of it is stupidity.
+
+At great pains the race has worked out beautiful forms of speech, for
+communicating our ideas to each other. Vulgarity in speech is too lazy
+to observe these precise and beautiful forms of expression; it clips its
+words; throws its sentences together without regard to grammar; falls
+into slang; draws its figures from the coarse and low and sensual side
+of life, instead of from its pure and noble aspects.
+
+Vulgarity with reference to dress, dwellings, pictures, reading, is of
+the same nature. It results from the dull, unmeaning gaze with which one
+looks at things; the shiftless, slipshod way of doing work; the "don't
+care" habit of mind which calls anything that happens to fall in its way
+"good enough."
+
+From all that is precious and beautiful and lovely the vulgar man is
+hopelessly excluded. They are all around him; but he has no eyes to see,
+no taste to appreciate, no heart to respond to them. "All things
+excellent," so Spinoza tells us, "are as difficult as they are rare."
+The vulgar man has no heart for difficulty; and hence the rare
+excellence of art and beauty remain forever beyond his reach.
+
+
+
+
+CHAPTER XIII.
+
+Animals.
+
+
+Animals stand midway between things and persons. We own them, use them,
+kill them, even, for our own purposes. Yet they have feelings, impulses,
+and affections in common with ourselves. In some respects they surpass
+us. In strength, in speed, in keenness of scent, in fidelity, blind
+instinct in the animal is often superior to reason in the man.
+
+Yet the animal falls short of personality. It is conscious, but not
+self-conscious. It knows; but it does not know that it knows. It can
+perform astonishing feats of intelligence. But it cannot explain, even
+to itself, the way in which it does them. The animal can pass from one
+particular experience to another along lines of association in time and
+space with marvelous directness and accuracy. To rise from a particular
+experience to the universal class to which that experience belongs; and
+then, from the known characteristics of the class, to deduce the
+characteristics of another particular experience of the same kind, is
+beyond the power of the brute.
+
+The brute likewise has feelings; but it does not recognize these
+feelings as parts of a total and permanent self. Pleasure and pain the
+animal feels probably as keenly as we do. Of happiness or unhappiness
+they probably know nothing.
+
+     They do not sweat and whine about their condition,
+     They do not lie awake in the dark and weep for their sins,
+     Not one is respectable or unhappy over the whole earth.
+
+Animals can be trained to do right, but they cannot love righteousness.
+They can be trained to avoid acts which are associated with painful
+consequences, but they cannot hate iniquity. The life of an animal is a
+series of sensations, impulses, thoughts, and actions. These are never
+gathered up into unity. The animal is more than a machine, and less than
+a person.
+
+
+THE DUTY.
+
++We ought to realize that the animal has feelings as keen as our
+own.+--We owe to these feelings in the animal the same treatment that we
+would wish for the same feelings in ourselves. For animals as for
+ourselves we should seek as much pleasure and as little pain as is
+consistent with the performance of the work which we think it best to
+lay upon them. The horse cannot choose for itself how heavy a load to
+draw. We ought to adapt the load to its strength. And in order to do
+that we must stop and consider how much strength it has. The horse and
+cow and dog cannot select their own food and shelter. We must think for
+them in these matters; and in order to do so wisely, we must consider
+their nature, habits, and capacities. No person is fit to own an
+animal, who is not willing to take the trouble to understand the needs,
+capacities, and nature of that animal. And acts which result from
+ignorance of such facts as can be readily learned are inexcusable.
+
+
+THE VIRTUE.
+
++Kindness is the recognition that a feeling of another being is of just
+as much consequence as a feeling of my own.+--Now we have seen that in
+some respects animals are precisely like ourselves. Kindness recognizes
+this bond of the kind, or kinship, as far as it extends. Kindness to
+animals does not go so far as kindness to our fellow-men; because the
+kinship between animals and man does not extend as far as kinship
+between man and man. So far as it does extend, however, kindness to
+animals treats them as we should wish to be treated by a person who had
+us in his power. Kindness will inflict no needless suffering upon an
+animal; make no unreasonable requirement of it; expose it to no needless
+privation.
+
+
+THE REWARD.
+
++Kindness toward animals reacts upon our hearts, making them tender and
+sympathetic.+--Every act we perform leaves its trace in tendency to act
+in the same way again. And in its effect upon ourselves it matters
+little whether the objects on which our kindness has been bestowed have
+been high or low in the scale of being. In any case the effect remains
+with us in increased tenderness, not only toward the particular objects
+which have called it forth, but toward all sentient beings. Kindness to
+animals opens our hearts toward God and our fellow-men.
+
+     He prayeth well, who loveth well
+     Both man and bird and beast.
+
+     He prayeth best who loveth best
+     All things both great and small;
+     For the dear God who loveth us,
+     He made and loveth all.
+
+
+THE TEMPTATION.
+
++We are tempted to forget this sensitive nature of the animal, and to
+treat it as a mere thing.+--We have a perfect right to sacrifice the
+pleasure of an animal to the welfare of ourselves. We have no right to
+sacrifice the welfare of the animal to our capricious feelings. We have
+no right to neglect an animal from sheer unwillingness to give it the
+reasonable attention which is necessary to provide it with proper food,
+proper care, proper shelter, and proper exercise. A little girl,
+reproved for neglecting to feed her rabbits, when asked indignantly by
+her father, "Don't you love your rabbits?" replied, "Yes, I love them
+better than I love to feed them." This love which doesn't love to feed
+is sentimentality, the fundamental vice of all personal relations, of
+which we shall hear more later. The temptation arises even here in our
+relations to the animal. It is always so much easier to neglect a claim
+made upon us from without, than to realize and respect it.
+
+
+THE VICE OF DEFECT.
+
++Ignorant or willful disregard of the nature and welfare of an animal is
+cruelty.+--Overloading beasts of burden; driving them when lame; keeping
+them on insufficient food, or in dark, cold, and unhealthy quarters;
+whipping, goading, and beating them constantly and excessively are the
+most common forms of cruelty to animals. Pulling flies to pieces,
+stoning frogs, robbing birds' nests are forms of cruelty of which young
+children are often guilty before they are old enough to reflect that
+their sport is purchased at the cost of frightful pain to these poor
+innocent and defenseless creatures. The simple fact that we are strong
+and they are weak ought to make evident, to anyone capable of the least
+reflection, how mean a thing it is to take advantage of our superior
+strength and knowledge to inflict pain on one of these creatures which
+nature has placed under the protection of our superior power and
+knowledge, and lead us to resolve
+
+     Never to blend our pleasure or our pride
+     With sorrow of the meanest thing that feels.
+
+
+THE VICE OF EXCESS.
+
++Subjection to animals degrading.+--The animals are vastly inferior to
+man in dignity and worth. Many of them have strong wills of their own,
+and if we will allow it, will run over us, and have their own way in
+spite of us. Such subjection of a man or woman to an animal is a most
+shameful sight. To have dominion over them is man's prerogative; and to
+surrender that prerogative is to abrogate our humanity.
+
+This subjection of a person to an animal may come about through a morbid
+and sentimental affection for an animal. When a man or a woman makes an
+animal so much of a pet that every caprice of the cat or dog is law;
+when the whole arrangements of the household are made to yield to its
+whims; when affections that are withheld from earnest work and human
+service are lavished in profusion on a pug or a canary; there again we
+see the order of rank in the scale of dignity and worth inverted, and
+the human bowing to the beast.
+
+
+THE PENALTY.
+
++Inhumanity to brutes brutalizes humanity.+--If we refuse by
+consideration and kindness to lift the brute up into our human sympathy,
+and recognize in it the rights and feelings which it has in common with
+us, then we sink to the unfeeling and brutal level to which our cruelty
+seeks to consign the brutes. Every cruel blow inflicted on an animal
+leaves an ugly scar in our own hardened hearts, which mars and destroys
+our capacity for the gentlest and sweetest sympathy with our fellow-men.
+
+
+
+
+CHAPTER XIV.
+
+Fellow-men.
+
+
+"_Unus homo, nullus homo_" is a Latin proverb which means that one man
+alone is no man at all. A man who should be neither son, brother,
+husband, father, neighbor, citizen, or friend is inconceivable. To try
+to think of such a man is like trying to think of a stone without size,
+weight, surface, or color. Man is by nature a social being. Apart from
+society man would not be man. "Whosoever is delighted in solitude is
+either a wild beast or a god." To take out of a man all that he gets
+from his relations to other men would be to take out of him kindness,
+compassion, sympathy, love, loyalty, devotion, gratitude, and heroism.
+It would reduce him to the level of the brutes. What water is to the
+fish, what air is to the bird, that association with his fellow-men is
+to a man. It is as necessary to the soul as food and raiment are to the
+body. Only as we see ourselves reflected in the praise or blame, the
+love or hate of others do we become conscious of ourselves.
+
+
+THE DUTY.
+
++Since our fellow-men are so essential to us and we to them, it is our
+duty to live in as intimate fellowship with them as possible.+--The
+fundamental form of fellowship is hospitality. By the fireside and
+around the family table we feel most free, and come nearest to one
+another. Without hospitality, such intercourse is impossible.
+Hospitality, in order to fulfill its mission of fellowship, must be
+genuine, sincere, and simple. True hospitality welcomes the guest to our
+hearts as well as to our homes; and the invitation to our homes when our
+hearts are withheld is a hollow mockery. It is a dangerous thing to have
+our bodies where our hearts are not. For we acquire the habit of
+concealing our real selves, and showing only the surface of our natures
+to others. We become hollow, unreal, hypocritical. We live and move
+
+     Trick'd in disguises, alien to the rest
+     Of men and alien to ourselves--and yet
+     The same heart beats in every human breast.
+
+Fellowship requires not only that we shall be hospitable and ask others
+to our homes, but that we shall go out of our way to meet others in
+their homes, and wherever they may be.
+
++The deepest fellowship cannot be made to order. It comes of itself
+along lines of common interests and common aims.+--The harder we try to
+force people together, and to make them like each other, the farther
+they fly apart. Give them some interest or enthusiasm in common, whether
+it be practical, or scientific, or literary, or artistic, or musical, or
+religious, and this interest, which draws both toward itself at the same
+time draws them toward each other. Hence a person, who from bashfulness
+or any other reason is kept from intimate fellowship with others, will
+often find the best way to approach them, not to force himself into
+their companionship, against his will and probably against theirs; but
+to acquire skill as a musician, or reader, or student of science or
+letters, or philanthropy or social problems. Then along these lines of
+common interest he will meet men in ways that will be at once helpful
+and natural.
+
+
+THE VIRTUE.
+
++Love is not soft, sentimental self-indulgence. It is going out of
+ourselves, and taking others into our hearts and lives.+--Love calls for
+hard service and severe self-sacrifice, when the needs of others make
+service possible and self-sacrifice necessary. Love binds us to others
+and others to ourselves in bonds of mutual fidelity and helpfulness. A
+Latin poet sums up the spirit of love in the famous line:
+
+             Homo sum: humani nil a me alienum puto.
+     [I am a man: and I count nothing human foreign to myself.]
+
+Kant has expressed the principle of love in the form of a maxim: "Treat
+humanity, whether in thyself or in others, always as an end, never as a
+means." We have seen that the temptation to treat others merely as tools
+to minister to our gratification, or as obstacles to be pushed out of
+our pathway, is very strong. What makes us treat people in that way is
+our failure to enter into their lives, to see things as they see them,
+and to feel things as they feel them. Kant tells us that we should
+always act with a view to the way others will be affected by it. We must
+treat men as men, not as things. This sympathy and appreciation for
+another is the first step in love. If we think of our neighbor as he
+thinks of himself we cannot help wishing him well. As Professor Royce
+says, "If he is real like thee, then is his life as bright a light, as
+warm a fire, to him, as thine to thee; his will is as full of struggling
+desires, of hard problems, of fateful decisions; his pains are as
+hateful, his joys as dear. Take whatever thou knowest of desire and of
+striving, of burning love and of fierce hatred, realize as fully as thou
+canst what that means, and then with clear certainty add: Such as that
+is for me, so it is for him, nothing less. Then thou hast known what he
+truly is, a Self like thy present self."
+
+The Golden Rule, Do unto others as you would that they should do unto
+you, is the best summary of duty. And the keeping of that rule is
+possible only in so far as we love others. We must put ourselves in
+their place, before we can know how to treat them as we would like to be
+treated. And this putting self in the place of another is the very
+essence of love. Thou shalt love thy neighbor as thyself includes all
+social law. Love is the fulfilling of the law.
+
+Love takes different forms in different circumstances and in different
+relations. To the hungry love gives food; to the thirsty drink; to the
+naked clothes; to the sick nursing; to the ignorant instruction; to the
+blind guidance; to the erring reproof; to the penitent forgiveness.
+Indeed, the social virtues which will occupy the remainder of this book
+are simply applications of love in differing relations and toward
+different groups and institutions.
+
+
+THE REWARD.
+
++Love the only true bond of union between persons.+--The desire to be in
+unity with our fellow-men is, as John Stuart Mill tells us, "already a
+powerful principle in human nature, and happily one of those which tend
+to become more strong, even without express inculcation, from the
+influences of advancing civilization. The deeply rooted conception which
+every individual even now has of himself as a social being, tends to
+make him feel it one of his natural wants that there should be harmony
+between his feelings and aims and those of his fellow-creatures." The
+life of love is in itself a constant realization of this deepest and
+strongest desire of our nature. Love is the essence of social and
+spiritual life; and that life of unity with our fellow-men which love
+creates is in itself love's own reward. "Life is energy of love."
+Oneness with those we love is the only goal in which love could rest
+satisfied. For love is "the greatest thing in the world," and any reward
+other than union with its object would be a loss rather than a gain.
+
+
+THE TEMPTATION.
+
++Kant remarks that a dove, realizing that the resistance of the air is
+the sole obstacle to its progress, might imagine that if it could only
+get away from the air altogether, it would fly with infinite rapidity
+and ease.+--But in fact, if the air were withdrawn for an instant it
+would fall helpless to the ground. Friction is the only thing the
+locomotive has to overcome. And if the locomotive could reason it might
+think how fast it could travel if only friction were removed. But
+without friction the locomotive could not stir a hair's breadth from the
+station.
+
+In like manner, inasmuch as the greater part of our annoyances and
+trials and sufferings come from contact with our fellow-men, it often
+seems to us that if we could only get away from them altogether, and
+live in utter indifference to them, our lives would move on with utmost
+smoothness and serenity. In fact, if these relations were withdrawn, if
+we could attain to perfect indifference to our fellows, our life as
+human and spiritual beings would that instant cease.
+
+The temptation to treat our fellow-men with indifference, like all
+temptations, is a delusion and leads to our destruction. Yet it is a
+very strong temptation to us all at times. When people do not appreciate
+us, and do not treat us with due kindness and consideration, it is so
+easy to draw into our shell and say, "I don't care a straw for them or
+their good opinion anyway." This device is an old one. The Stoics made
+much of it; and boasted of the completeness of their indifference. But
+it is essentially weak and cowardly. It avoids certain evils, to be
+sure. It does so, however, not by overcoming them in brave, manly
+fashion; but by running and hiding away from them--an easy and a
+disgraceful thing to do. Intimate fellowship and close contact with
+others does bring pains as well as pleasures. It is the condition of
+completeness and fullness of moral and spiritual life; and the man who
+will live at his best must accept these pains with courage and
+resolution.
+
+
+THE VICE OF DEFECT.
+
++The outcome of indifference and lack of sympathy and fellowship is
+selfishness.+--Unless we first feel another's interests as he feels
+them, we cannot help being more interested in our own affairs than we
+are in his, and consequently sacrificing his interests to our own when
+the two conflict. As George Eliot tells us in "Adam Bede," "Without this
+fellow-feeling, how are we to get enough patience and charity toward our
+stumbling, falling companions in the long, changeful journey? And there
+is but one way in which a strong, determined soul can learn it, by
+getting his heart-strings bound round the weak and erring, so that he
+must share not only the outward consequence of their error, but their
+inward suffering. That is a long and hard lesson."
+
++It is impossible to overcome selfishness directly.+--As long as our
+poor, private interests are the only objects vividly present to our
+imagination and feeling, we must be selfish. The only remedy is the
+indirect one of entering into fellowship with others, interesting
+ourselves in what interests them, sharing their joys and sorrows, their
+hopes and fears. When we have done that, then there is something besides
+our petty and narrow personal interests before our minds and thoughts;
+and so we are in a way to get something besides mean and selfish actions
+from our wills and hands. We act out what is in us. If there is nothing
+but ourselves present to our thoughts, we shall be selfish of necessity;
+and without even knowing that we are selfish. If our thoughts and
+feelings are full of the welfare and interests of others we shall do
+loving and unselfish deeds, without ever stopping to think that they are
+loving and unselfish. Hence the precept, "Keep thy heart with all
+diligence, for out of it are the issues of life." A heart and mind full
+of sympathy and fellow-feeling is the secret of a loving life; and an
+idle mind and an empty heart, to which no thrill of sympathy with others
+is ever admitted, is the barren and desolate region from which loveless
+looks and cruel words and selfish deeds come forth.
+
++Love is not a virtue which we can cultivate in ourselves by direct
+effort of will, and then take credit for afterward.+--Love comes to us
+of itself; it springs up spontaneously within our breasts. We can
+prepare our hearts for its entrance; we can welcome and cherish it when
+it comes. We cannot boast of it, for we could not help it. Love is the
+welling up within us of our true social nature; which nothing but our
+indifference and lack of sympathy could have kept so long repressed.
+"Love vaunteth not itself, is not puffed up, doth not behave itself
+unseemly, seeketh not its own." Love "seeketh not its own" because it
+has no own to seek.
+
++Selfishness on the contrary knows all about itself; has a good opinion
+of itself; never gets its own interests mixed up with those of anybody
+else; can always give a perfectly satisfactory account of itself.+
+
+Hence when we know exactly how we came to do a thing, and appreciate
+keenly how good it was of us to do it; and think how very much obliged
+the other person ought to be to us for doing it, we may be pretty sure
+that it was not love, but some more or less subtle form of selfishness
+that prompted it. Love and selfishness may do precisely the same things.
+Under the influence of either love or selfishness I may "bestow all my
+goods to feed the poor and give my body to be burned," but love alone
+profiteth; while all the subtle forms of selfishness and self-seeking
+are "sounding brass and clanging cymbal." Selfishness, even when it does
+a service, has its eye on its own merit, or the reward it is to gain. In
+so doing it forfeits merit and reward both. Selfishness never succeeds
+in getting outside of itself. From all the joys and graces of the social
+life it remains in perpetual banishment. Love loses itself in the
+object loved, and so finds a larger and better self. Selfishness tries
+to use the object of its so-called love as a means to its own
+gratification, and so remains to the end in loveless isolation. Many
+manifestations of selfishness look very much like love. To know the real
+difference is the most fundamental moral insight. On it depend the
+issues of life and death.
+
+
+THE VICE OF EXCESS.
+
++The most flagrant mockery of love is sentimentality.+--The
+sentimentalist is on hand wherever there is a chance either to mourn or
+to rejoice. He is never so happy as when he is pouring forth a gush of
+feeling; and it matters little whether it be laughter or tears, sorrow
+or joy, to which he is permitted to give vent. On the surface he seems
+to be overflowing with the milk of human kindness. He strikes us at
+first sight as the very incarnation of tenderness and love.
+
+And yet we soon discover that he cares nothing for us, or for our joys
+and sorrows in themselves. Anybody else, or any other occasion, would
+serve his purpose as well, and call forth an equal copiousness of
+sympathy and tears. Indeed a first rate novel, with its suffering
+heroine, or a good play with its pathetic scenes, would answer his
+purpose quite as well as any living person or actual situation. What he
+cares for is the thrill of emotional excitement and the ravishing
+sensation which accompanies all deep and tender feeling. Not love, but
+love's delights; not sympathy, but the rapture of the sympathetic mood;
+not helpfulness, but the sense of self-importance which comes from being
+around when great trials are to be met and fateful decisions are to be
+made; not devotion to others, but the complacency with self which
+intimate connection with others gives: these are the objects at which
+the sentimentalist really aims.
+
++The sentimentalist makes himself a nuisance to others and soon becomes
+disgusted with himself.+--He cannot be relied upon for any serious
+service, for this gush of sentimental feeling is a transient and
+fluctuating thing; it gives out just as soon as it meets with difficulty
+and occasion for self-sacrifice. And this attempt to live forever on the
+topmost wave of emotional excitement defeats itself by the satiety and
+ennui which it brings. Whether in courtship, or society, or business, it
+behooves us to be on our guard against this insidious sham which cloaks
+selfishness in protestations of affection; pays compliments to show off
+its own ability to say pretty things; and undertakes responsibilities to
+make the impression of being of some consequence in the world. The man
+or woman is extremely fortunate who has never fallen a victim to this
+hollow mockery of love, either in self or others. The worst effect of
+sentimentality is that when we have detected it a few times, either in
+ourselves or in others, we are tempted to conclude that fellowship
+itself is a farce, love a delusion, and all sympathy and tenderness a
+weakness and a sham. Every good thing has its counterfeit. By all means
+let this counterfeit be driven from circulation as fast as possible. But
+let us not lose faith in human fellowship and human love because this
+base imitation is so hollow and disgusting:
+
+     For life, with all it yields of joy and woe,
+     And hope and fear,--believe the aged friend,--
+     Is just our chance o' the prize of learning love,
+     How love might be, hath been indeed, and is;
+     And that we hold thenceforth to the uttermost
+     Such prize despite the envy of the world,
+     And having gained truth, keep truth, that is all.
+
+
+THE PENALTY.
+
++The penalty of selfishness is strife.+--The selfish man can neither
+leave men entirely alone, nor can he live at peace and in unity with
+them. Hence come strife and division. Being unwilling to make the
+interests of others his own, the selfish man's interests must clash with
+the interests of others. His hand is against every man; and every man's
+hand, unless it is stayed by generosity and pity, is against him. This
+clashing of outside interests is reflected in his own consciousness; and
+the war of his generous impulses with his selfish instincts makes his
+own breast a perpetual battlefield. The lack of harmony with his fellows
+in the outward world makes peace within his own soul impossible. The
+selfish man, by cutting himself off from his true relations with his
+fellow-men, cuts up the roots of the only principles which could give to
+his own life dignity and harmony and peace. Selfishness defeats itself.
+By refusing to go out of self into the lives of others, the selfish man
+renders it impossible for the great life of human sympathy and
+fellowship and love to enter his own life, and fill it with its own
+largeness and sweetness and serenity. The selfish man remains to the
+last an alien, an outcast and an enemy, banished from all that is best
+in the life of his fellows by the insuperable obstacle of his own
+unwillingness to be one with them in mutual helpfulness and service.
+
+
+
+
+CHAPTER XV.
+
+The Poor.
+
+
+Our fellow-men are so numerous and their conditions are so diverse that
+it is necessary to consider some of the classes and conditions of men by
+themselves; and to study some of the special forms which fellowship and
+love assume under these differing circumstances.
+
+Of these classes or divisions in which we may group our fellow-men, the
+one having the first claim upon us by virtue of its greater need is the
+poor. The causes of poverty are accident, sickness, inability to secure
+work, laziness, improvidence, intemperance, ignorance, and
+shiftlessness. Those whose poverty is due to the first three causes are
+commonly called the worthy poor.
+
+
+THE DUTY.
+
++Whether worthy or unworthy, the poor are our brothers and sisters; and
+on the ground of our common humanity we owe them our help and
+sympathy.+--It is easier to sympathize with the worthy than with the
+unworthy poor. Yet the poor who are poor as the result of their own
+fault are really the more in need of our pity and help. The work of
+lifting them up to the level of self-respect and self-support is much
+harder than the mere giving them material relief. Yet nothing less than
+this is our duty. The mere tossing of pennies to the tramp and the
+beggar is not by any means the fulfillment of their claim upon us.
+Indeed, such indiscriminate giving does more harm than good. It
+increases rather than relieves pauperism. So that the first duty of
+charity is to refuse to give in this indiscriminate way. Either we must
+give more than food and clothes and money; or else we must give nothing
+at all. Indiscriminate giving merely adds fuel to the flame.
+
+
+THE VIRTUE.
+
++The special form which love takes when its object is the poor is called
+benevolence or charity.+--True benevolence, like love, of which it is a
+special application, makes the well-being of its object its own. In what
+then does the well-being of the poor consist? Is it bread and beef, a
+coat on the back, a roof over the head, and a bed to sleep in? These are
+conditions of well-being, but not the whole of it. A man cannot be well
+off without these things. But it is by no means sure that he will be
+well off with them.
+
+What a man thinks; how he feels; what he loves; what he hopes for; what
+he is trying to do; what he means to be;--these are quite as essential
+elements in his well-being as what he has to eat and wear. True
+benevolence therefore must include these things in its efforts.
+Benevolence must aim to improve the man together with his condition or
+its gifts will be worse than wasted.
+
+There are three principles which all wise benevolence must observe.
+
++First: Know all that can be known about the man you help.+--Unless we
+are willing to find out all we can about a poor man, we have no business
+to indulge our sympathy or ease our conscience by giving him money or
+food. It is often easier to give than to withhold. But it is far more
+harmful. When Bishop Potter says that "It is far better,--better for him
+and better for us,--to give a beggar a kick than to give him a
+half-dollar," it sounds like a hard saying, yet it is the strict truth.
+In a civilized and Christian community any really deserving person can
+secure assistance through persons or agencies that either know about his
+needs, or will take the trouble to look them up. When a stranger begs
+from strangers he thereby confesses that he prefers to present his
+claims where their merits are unknown; and the act proclaims him as a
+fraud. To the beggar, to ourselves, and to the really deserving poor, we
+owe a prompt and stern refusal of all uninvestigated appeals for
+charity. "True charity never opens the heart without at the same time
+opening the mind."
+
++The second principle is: Let the man you help know as much as he can of
+you.+--Bureaus and societies are indispensable aids to effective
+benevolence; without their aid thorough knowledge of the needs and
+merits of the poor would be impossible. Their function, however, should
+be to direct and superintend, not to dispense with and supplant direct
+personal contact between giver and receiver. The recipient of aid should
+know the one who helps him as man or woman, not as secretary or agent.
+If all the money, food, and clothing necessary to relieve the wants of
+the poor could be deposited at their firesides regularly each Christmas
+by Santa Claus, such a Christmas present, with the regular expectation
+of its repetition each year, would do these poor families more harm than
+good. It might make them temporarily more comfortable; it would make
+them permanently less industrious, thrifty, and self-reliant.
+
+Investigations have proved conclusively that half the persons who are in
+want in our cities need no help at all, except help in finding work.
+One-sixth are unworthy of any material assistance whatever, since they
+would spend it immediately on their vices. One-fifth need only temporary
+help and encouragement to get over hard places. Only about one-tenth
+need permanent assistance.
+
+On the other hand all need cheer, comfort, advice, sympathy, and
+encouragement, or else reproof, warning, and restraint. They all need
+kind, firm, wise, judicious friends. The less professionalism, the more
+personal sympathy and friendliness there is in our benevolence, the
+better it will be. In the words of Octavia Hill: "It is the families,
+the homes of the poor that need to be influenced. Is not she most
+sympathetic, most powerful, who nursed her own mother through her long
+illness, and knew how to go quietly through the darkened room: who
+entered so heartily into her sister's marriage: who obeyed so heartily
+her father's command when it was hardest? Better still if she be wife
+and mother herself and can enter into the responsibilities of a head of
+a household, understands her joys and cares, knows what heroic patience
+it needs to keep gentle when the nerves are unhinged and the children
+noisy. Depend upon it if we thought of the poor primarily as husbands,
+wives, sons, daughters, members of households as we are ourselves,
+instead of contemplating them as a different class, we should recognize
+better how the home training and the high ideal of home duty was our
+best preparation for work among them."
+
++The third principle is: Give the man you help no more and no less than
+he needs to make his life what you and he together see that it is good
+for it to be.+--This principle shows how much to give. Will ten cents
+serve as an excuse for idleness? Will five cents be spent in drink? Will
+one cent relax his determination to earn an honest living for himself
+and family? Then these sums are too much, and should be withheld. On the
+other hand, can the man be made hopeful, resolute, determined to
+overcome the difficulties of a trying situation? Can you impart to him
+your own strong will, your steadfast courage, your high ideal? is he
+ready to work, and willing to make any sacrifice that is necessary to
+regain the power of self-support? Then you will not count any sum that
+you can afford to give too great; even if it be necessary to carry him
+and his family right through a winter by sheer force of giving outright
+everything they need.
+
+It is not the amount of the gift, but the spirit in which it is received
+that makes it good or bad for the recipient. If received by a man who
+clings to all the weakness and wickedness that brought his poverty upon
+him, then your gift, whether small or large, does no good and much harm.
+If with the gift the man welcomes your counsel, follows your advice,
+adopts your ideal, and becomes partaker in your determination that he
+shall become as industrious, and prudent, and courageous as a man in his
+situation can be, then whether you give him little or much material
+assistance, every cent of it goes to the highest work in which wealth
+can be employed--the making a man more manlike.
+
+
+THE REWARD.
+
++Our attitude toward the poor and unfortunate is the test of our
+attitude toward humanity.+--For the poor and unfortunate present
+humanity to us in the condition which most strongly appeals to our
+fellow-feeling. The way in which I treat this poor man who happens to
+cross my path, is the way I should treat my dearest friend, if he were
+equally poor and unfortunate, and equally remote from personal
+association with my past life. The man who will let a single poor family
+suffer, when he is able to afford relief, is capable of being false to
+the whole human race. Speaking in the name of our common humanity, the
+Son of Man declares, "Inasmuch as ye have done it unto one of the least
+of these my brethren, ye have done it unto me." Sympathy "doubles our
+joys and halves our sorrows." It increases our range of interest and
+affection, making "the world one fair moral whole" in which we share the
+joys and sorrows of our brothers.
+
++The man who sympathizes with the sufferings of others seeks and finds
+the sympathy of others in his own losses and trials when they
+come.+--Familiarity and sympathy with the sufferings of others
+strengthens us to bear suffering when it comes to us: for we are able to
+see that it is no unusual and exceptional evil falling upon us alone,
+but accept it as an old and familiar acquaintance, whom we have so often
+met in other lives that we do not fear his presence in our own.
+
+
+THE TEMPTATION.
+
++"Am I my brother's keeper?"+--We are comfortable and well cared for. We
+are earning our own living. We pay our debts. We work hard for what we
+get. Why should we not enjoy ourselves? Why should I share my earnings
+with the shiftless vagabond, the good-for-nothing loafer? What is he to
+me? In one or another of these forms the murderous question "Am I my
+brother's keeper?" is sure to rise to our lips when the needs of the
+poor call for our assistance and relief. Or if we do recognize the
+claim, we are tempted to hide behind some organization; giving our money
+to that; and sending it to do the actual work. We do not like to come
+into the real presence of suffering and want. We do not want to visit
+the poor man in his tenement; and clasp his hand, and listen with our
+own ears to the tale of wretchedness and woe as it falls directly from
+his lips. We do not care to take the heavy and oppressive burden of his
+life's problem upon our own minds and hearts. We wish him well. But we
+do not will his betterment strongly and earnestly enough to take us to
+his side, and join our hands with his in lifting off the weight that
+keeps him down. Alienation, the desire to hold ourselves aloof from the
+real wretchedness of our brother, is our great temptation with reference
+to the poor.
+
+
+THE VICE OF DEFECT.
+
++The reluctant doling out of insufficient aid to the poor is
+niggardliness.+--The niggard is thinking all the time of himself, and
+how he hates to part with what belongs to him. He gives as little as he
+can; and that little hurts him terribly. This vice cannot be overcome
+directly. It is a phase of selfishness; and like all forms of
+selfishness it can be cured only by getting out of self into another's
+life. By going among the poor, studying their needs, realizing their
+sufferings, we may be drawn out of our niggardliness and find a pleasure
+in giving which we could never have cultivated by direct efforts of
+will. We cannot make ourselves benevolent by making up our minds that we
+will be benevolent. Like all forms of love, benevolence cannot be
+forced; but it will come of itself if we give its appropriate objects a
+large share of our thoughts and a warm place in our hearts.
+
+
+THE VICE OF EXCESS.
+
++Regard for others as they happen to be, instead of regard for what they
+are capable of becoming, leads to soft hearted and mischievous
+indulgence.+--The indulgent giver sees the fact of suffering and rushes
+to its relief, without stopping to inquire into the cause of the poverty
+and the best measures of relief. Indulgence fails to see the ideal of
+what the poor man is to become. Indulgence does not look beyond the
+immediate fact of poverty; and consequently the indulgent giver does
+nothing to lift the poor man out of it. Help in poverty, rather than
+help out of poverty, is what indulgent giving amounts to. The indulgent
+and indiscriminate giver becomes a partner in the production of poverty.
+This indulgent giving is a phase of sentimentality; and the relief of
+one's own feelings, rather than the real good of a fellow-man is at the
+root of all such mischievous almsgiving. It is the form of benevolence
+without the substance. It does too much for the poor man just because it
+loves him too little. Indulgence measures benefactions, not by the needs
+and capacities of the receiver, but by the sensibilities and emotions of
+the giver. What wonder that it always goes astray, and does harm under
+the guise of doing good!
+
+
+THE PENALTY.
+
++Uncharitable treatment of the poor makes us alien to humanity, and
+distrustful of human nature.+--We feel that they have a claim upon us
+that we have not fulfilled; and we try to push them off beyond the range
+of our sympathy. They are not slow to take the hint. They interpret our
+harsh tones and our cold looks, and they look to us for help no more.
+But in pushing these poor ones beyond our reach, we unconsciously
+acquire hard, unsympathetic ways of thinking, feeling, speaking and
+acting, which others not so poor, others whom we would gladly have near
+us, also interpret; and they too come to understand that there is no
+real kindness and helpfulness to be had from us in time of real need,
+and they keep their inmost selves apart, and suffer us to touch them
+only on the surface of their lives. When trouble comes to us we
+instinctively feel that we have no claim on the sympathy of others; and
+so we have to bear our griefs alone. Having never suffered with others,
+sorrow is a stranger to us, and we think we are the most miserable
+creatures in the world.
+
+Humanity is one. Action and reaction are equal. Our treatment of the
+poorest of our fellows is potentially our treatment of them all. And by
+a subtle law of compensation, which runs deeper than our own
+consciousness, what our attitude is toward our fellows determines their
+attitude toward us. "Inasmuch as ye did it not to one of the least of
+these my brethren," says the Representative of our common humanity, "ye
+did it not unto me."
+
+
+
+
+CHAPTER XVI.
+
+Wrongdoers.
+
+
+Another class of our fellow-men whom it is especially hard to love are
+those who willfully do wrong. The men who cheat us, and say hateful
+things to us; the men who abuse their wives and neglect their families;
+the men who grind the faces of the poor, and contrive to live in ease
+and luxury on the earnings of the widow and the orphan; the men who
+pervert justice and corrupt legislation in order to make money; these
+and all wrongdoers exasperate us, and rouse our righteous indignation.
+Yet they are our fellow-men. We meet them everywhere. We suffer for
+their misdeeds;--and, what is worse, we have to see others, weaker and
+more helpless than ourselves, maltreated, plundered, and beaten by these
+wretches and villains. Wrongdoing is a great, hard, terrible fact. We
+must face it. We must have some clear and consistent principles of
+action with reference to these wrongdoers; or else our wrath and
+indignation will betray us into the futile attempt to right one wrong by
+another wrong; and so drag us down to the level of the wrongdoers
+against whom we contend.
+
+
+THE DUTY.
+
++The first thing we owe to the wrongdoer is to give him his just
+deserts. Wrongdoing always hurts somebody. Justice demands that it shall
+hurt the wrongdoer himself.+--The boy who tells a lie treats us as if we
+did not belong to the same society, and have the same claim on truth
+that he has. We must make him feel that we do not consider him fit to be
+on a level with us. We must make him ashamed of himself. The man who
+cheats us shows that he is willing to sacrifice our interests to his. We
+must show him that we will have no dealings with such a person. The man
+who is mean and stingy shows that he cares nothing for us. We must show
+him that we despise his miserliness and meanness. The robber and the
+murderer show that they are enemies to society. Society must exclude
+them from its privileges.
+
+It is the function of punishment to bring the offender to a realizing
+sense of the nature of his deed, by making him suffer the natural
+consequences of it, or an equivalent amount of privation, in his own
+person. Punishment is a favor to the wrongdoer, just as bitter medicine
+is a favor to the sick. For without it, he would not appreciate the evil
+of his wrongdoing with sufficient force to repent of it, and abandon it.
+Plato teaches the true value of punishment in the "Gorgias." "The doing
+of wrong is the greatest of evils. To suffer punishment is the way to be
+released from this evil. Not to suffer is to perpetuate the evil. To do
+wrong, then, is second only in the scale of evils; but to do wrong and
+not to be punished, is first and greatest of all. He who has done wrong
+and has not been punished, is and ought to be the most miserable of all
+men; the doer of wrong is more miserable than the sufferer; and he who
+escapes punishment more miserable than he who suffers punishment."
+
++Punishment is the best thing we can do for one who has done
+wrong.+--Punishment is not a good in itself. But it is good relatively
+to the wrongdoer. It is the only way out of wrong into right. Punishment
+need not be brutal or degrading. The most effectual punishment is often
+purely mental; consisting in the sense of shame and sorrow which the
+offender is made to feel. In some form or other every wrongdoer should
+be made to feel painfully the wrongness of his deed. To "spare the rod,"
+both literally and metaphorically, is to "spoil the child." The duty of
+inflicting punishment, like all duty, is often hard and unwelcome. But
+we become partakers in every wrong which we suffer to go unpunished and
+unrebuked when punishment and rebuke are within our power.
+
+
+THE VIRTUE.
+
++Forgiveness is not inconsistent with justice. It does not do away with
+punishment. It spiritualizes punishment; substituting mental for bodily
+pains.+--The sense of the evil and shame of wrongdoing, which is the
+essence and end of punishment, forgiveness, when it is appreciated,
+serves to intensify. Indeed it is impossible to inflict punishment
+rightly until you have first forgiven the offender. For punishment
+should be inflicted for the offender's good. And not until vengeance has
+given way to forgiveness are we able to care for the offender's
+well-being.
+
+Forgiveness is a special form of love. It recognizes the humanity of the
+offender, and treats him as a brother, even when his deeds are most
+unbrotherly. But it cares so much for him that it will not shrink from
+inflicting whatever merciful pains may be necessary to deliver him from
+his own unbrotherliness. Forgiveness loves not the offense but the man.
+It hates the offense chiefly because it injures the man. Its punishment
+of the offense is the negative side of its positive devotion to the
+person. The command "love your enemies" is not a hard impossibility on
+the one hand, nor a soft piece of sentimentalism on the other. It is
+possible, because there is a human, loveable side, even to the worst
+villain, if we can only bring ourselves to think on that better side,
+and the possibilities which it involves. It is practical, because regard
+for that better side of his nature demands that we shall make him as
+miserable in his wrongdoing as is necessary to lead him to abandon his
+wrongdoing, and give the better possibilities of his nature a chance to
+develop. The parent who punishes the naughty child loves him not less
+but more than the parent who withholds the needed punishment. The state
+which suffers crime to go unpunished becomes a nursery of criminals. It
+wrongs itself; it wrongs honest citizens; but most of all it wrongs the
+criminals themselves whom it encourages in crime by undue lenity. The
+object of forgiveness is not to take away punishment, but to make
+whatever punishment remains effective for the reformation of the
+offender. It is to transfer the seat of suffering from the body, where
+its effect is uncertain and indirect, to the mind, where sorrow for
+wrongdoing is powerful and efficacious. Every wrong act brings its
+penalty with it. In order to induce repentance and reformation that
+penalty must in some way be brought home to the one who did the wrong.
+Vengeance drives the penalty straight home, refusing to bear any part of
+it itself. Forgiveness first takes the penalty upon itself in sorrow for
+the wrong, and then invites the wrongdoer to share the sorrow which he
+who forgives him has already borne. Vengeance smites the body, and often
+drives in deeper the perversity. Forgiveness touches the heart and
+gently but firmly draws the heart's affections away from the wrong, into
+devotion to the right.
+
+
+THE REWARD.
+
++Forgiveness, rightly received, works the reformation of the
+offender.+--And to one who ardently loves righteousness there is no joy
+comparable to that of seeing a man who has been doing wrong, turn from
+it, renounce it, and determine that henceforth he will endeavor to do
+right. Contrast heightens our emotions. And there is "joy over one
+sinner that repenteth, more than over ninety and nine righteous persons
+that need no repentance." Deliverance from wrong is effected by the firm
+yet kindly presentation of the right as something still possible for us,
+and into which a friend stands ready to welcome us. Reformation is
+wrought by that blending of justice and forgiveness which at the same
+time holds the wrong abhorrent and the wrongdoer dear. Reformation is
+the end at which forgiveness aims, and its accomplishment is its own
+reward.
+
+
+THE TEMPTATION.
+
++The sight of heinous offenses and outrageous deeds against ourselves or
+others tempts us to wreak our vengeance upon the offender.+--This
+impulse of revenge served a useful purpose in the primitive condition of
+human society. It still serves as the active support of righteous
+indignation. But it is blind and rough; and is not suited to the
+conditions of civilized life. Vengeance has no consideration for the
+true well-being of the offender. It confounds the person with the deed
+in wholesale condemnation. It renders evil for evil; it provokes still
+further retaliation; and erects a single fault into the occasion of a
+lasting feud. It is irrational, brutal, and inhuman; it is dangerous and
+degrading.
+
+
+THE VICE OF DEFECT.
+
++The absence of forgiveness in dealing with wrongdoers leads to undue
+severity.+--The end of punishment being to bring the offender to realize
+the evil of his deed and to repent of it, punishment should not be
+carried beyond the point which is necessary to produce that result. To
+continue punishment after genuine penitence is manifested is to commit a
+fresh wrong ourselves. "If thy brother sin, rebuke him; and if he
+repent, forgive him. And if he sin against thee seven times in a day,
+and seven times turn again to thee, saying, I repent, thou shalt forgive
+him." To ignore an unrepented wrong, and to continue to punish a
+repented wrong, are equally wide of the mark of that love for the
+offender which metes out to him both justice and forgiveness according
+to his needs. All punishment which is not tempered with forgiveness is
+brutal; and brutalizes both punisher and punished. It hardens the heart
+of the offender; and itself constitutes a new offense against him.
+
+These principles apply strictly to relations between individuals. In the
+case of punishment by the state, the necessity of self-protection; of
+warning others; and of approximate uniformity in procedure; added to the
+impossibility of getting at the exact state of mind of the offender by
+legal processes, render it necessary to inflict penalties in many cases
+which are more severe than the best interest of the individual offenders
+requires. To meet such cases, and to mitigate the undue severity of
+uniform penalties when they fall too heavily on individuals, all
+civilized nations give the power of pardon to the executive.
+
++Whether the penalty be in itself light or severe, it should always be
+administered in the endeavor to improve and reform the character of the
+offender.+--The period of confinement in jail or prison should be made a
+period of real privation and suffering; but it should be especially the
+privation of opportunity for indulgence in idleness and vice; and the
+painfulness of discipline in acquiring the knowledge and skill necessary
+to make the convict a self-respecting and self-supporting member of
+society, after his term of sentence expires.
+
+
+THE VICE OF EXCESS.
+
++Lenity ignores the wrong; and by ignoring it, becomes responsible for
+its repetition.+--Lenity is sentimentality bestowed on criminals. It
+treats them in the manner most congenial to its own feelings, instead of
+in the way most conducive to their good. Forgiveness is regard for the
+offender in view of his ability to renounce the offense and try to do
+better in the future. Lenity confounds offender and offense in a
+wholesale and promiscuous amnesty. The true attitude toward the
+wrongdoer must preserve the balance set forth by the lawgiver of Israel
+as characteristic of Israel's God, "full of compassion and gracious,
+slow to anger and plenteous in mercy and truth; keeping mercy for
+thousands, forgiving iniquity and transgression and sin: and _that will
+by no means clear the guilty_." Lenity which "clears the guilty" is
+neither mercy, nor graciousness, nor compassion, nor forgiveness. Such
+lenity obliterates moral distinctions; disintegrates society; corrupts
+and weakens the moral nature of the one who indulges in it; and confirms
+in perversity him on whom it is bestowed.
+
+
+THE PENALTY.
+
++Severity and lenity alike increase the perversity of the
+offender.+--Severity drives the offender into fresh determination to do
+wrong; and intrenches him behind the conception that he has been treated
+unfairly. He is made to think that all the world is against him, and he
+sees no reason why he should not set himself against the world. Lenity
+leads him to think the world is on his side no matter what he does; and
+so he asks himself why he should take the trouble to mend his ways.
+Lenity to others leads us to be lenient toward ourselves; and we commit
+wrong in expectation of that lenient treatment which we are in the habit
+of according to others. Severity to others makes us ashamed to ask for
+mercy when we need it for ourselves. Furthermore, knowing there is no
+mercy in ourselves, we naturally infer that there is none in others. We
+disbelieve in forgiveness; and our disbelief hides from our eyes the
+forgiveness, which, if we had more faith in its presence, we might
+find. Hence the unforgiving man can find no forgiveness for himself in
+time of need; he sinks to that level of despair and confirmed
+perversity, to which his own unrelenting spirit has doomed so many of
+his erring brothers.
+
+
+
+
+CHAPTER XVII.
+
+Friends.
+
+
+In addition to that bond of a common humanity which ought to bind us to
+all our fellow-men, there is a tie of special affinity between persons
+of congenial tastes, kindred pursuits, common interests, and mutually
+cherished ideals. Persons to whom we are drawn, and who are likewise
+drawn to us, by these cords of subtle sympathy we call our friends.
+
+Friendship is regard for what our friend is; not for what he can do for
+us. "The perfect friendship," says Aristotle, "is that of good men who
+resemble one another in virtue. For they both alike wish well to one
+another as good men, and it is their essential character to be good men.
+And those who wish well to their friends for the friends' sake are
+friends in the truest sense; for they have these sentiments toward each
+other as being what they are, and not in an accidental way; their
+friendship, therefore, lasts as long as their virtue, and that is a
+lasting thing. Such friendships are uncommon, for such people are rare.
+Such friendship requires long and familiar intercourse. For they cannot
+be friends till each show and approve himself to the other as worthy to
+be loved. A wish to be friends may be of rapid growth, but not
+friendship. Those whose love for one another is based on the useful, do
+not love each other for what they are, but only in so far as each gets
+some good from the other. These friendships are accidental; for the
+object of affection is loved, not as being the person or character that
+he is, but as the source of some good or some pleasure. Friendships of
+this kind are easily dissolved, as the persons do not continue
+unchanged; for if they cease to be useful or pleasant to one another,
+their love ceases. On the disappearance of that which was the motive of
+their friendship, their friendship itself is dissolved, since it existed
+solely with a view to that. For pleasure then or profit it is possible
+even for bad men to be friends with one another; but it is evident that
+the friendship in which each loves the other for himself is only
+possible between good men; for bad men take no delight in each other
+unless some advantage is to be gained. The friendship whose motive is
+utility is the friendship of sordid souls. Friendship lies more in
+loving than in being loved; so that when people love each other in
+proportion to their worth, they are lasting friends, and theirs is
+lasting friendship."
+
+
+THE DUTY.
+
++The interest of our friend should be our interest; his welfare, our
+welfare; his wish, our will; his good, our aim.+--If he prospers we
+rejoice; if he is overtaken by adversity, we must stand by him. If he is
+in want, we must share our goods with him. If he is unpopular, we must
+stand up for him. If he does wrong, we must be the first to tell him of
+his fault: and the first to bear with him the penalty of his offense. If
+he is unjustly accused we must believe in his innocence to the last.
+Friends must have all things in common; not in the sense of legal
+ownership, which would be impracticable, and, as Epicurus pointed out,
+would imply mutual distrust; but in the sense of a willingness on the
+part of each to do for the other all that is in his power. Only on the
+high plane of such absolute, whole-souled devotion can pure friendship
+be maintained.
+
+
+THE VIRTUE.
+
++The true friend is one we can rely upon.+--Our deepest secrets, our
+tenderest feelings, our frankest confessions, our inmost aspirations,
+our most cherished plans, our most sacred ideals are as safe in his
+keeping as in our own. Yes, they are safer; for the faithful friend will
+not hesitate to prick the bubbles of our conceit; laugh us out of our
+sentimentality; expose the root of selfishness beneath our virtuous
+pretensions. "Faithful are the wounds of a friend." To be sure the
+friend must do all this with due delicacy and tact. If he takes
+advantage of his position to exercise his censoriousness upon us we
+speedily vote him a bore, and take measures to get rid of him. But when
+done with gentleness and good nature, and with an eye single to our real
+good, this pruning of the tendrils of our inner life is one of the most
+precious offices of friendship.
+
+
+THE REWARD.
+
++The chief blessing of friendship is the sense that we are not living
+our lives and fighting our battles alone; but that our lives are linked
+with the lives of others, and that the joys and sorrows of our united
+lives are felt by hearts that beat as one.+--The seer who laid down so
+severely the stern conditions which the highest friendship must fulfill,
+has also sung its praises so sweetly, that his poem at the beginning of
+his essay may serve as our description of the blessings which it is in
+the power of friendship to confer:
+
+     A ruddy drop of manly blood
+     The surging sea outweighs;
+     The world uncertain comes and goes,
+     The lover rooted stays.
+     I fancied he was fled,
+     And, after many a year,
+     Glowed unexhausted kindliness
+     Like daily sunrise there.
+     My careful heart was free again,--
+     Oh, friend, my bosom said,
+     Through thee alone the sky is arched,
+     Through thee the rose is red,
+     All things through thee take nobler form
+     And look beyond the earth,
+     The mill-round of our fate appears
+     A sun-path in thy worth.
+     Me too thy nobleness has taught
+     To master my despair;
+     The fountains of my hidden life
+     Are through thy friendship fair.
+
+
+THE TEMPTATION.
+
++A relation so intimate as that of friendship offers constant
+opportunity for betrayal.+--Friends understand each other perfectly.
+Friend utters to friend many things which he would not for all the world
+let others know. And more than that, the intimate association of
+friendship cannot fail to give the friend an opportunity to perceive the
+deep secrets of the other's heart which he would not speak even to a
+friend, and which he has scarcely dared to acknowledge even to himself.
+
+This intimate knowledge of another appeals strangely to our vanity and
+pride; and we are often tempted to show it off by disclosing some of
+these secrets which have been revealed to us in the confidence of
+friendship. This is the meanest thing one person can do to another. The
+person who yields to this basest of temptations is utterly unworthy ever
+again to have a friend. Betrayal of friends is the unpardonable social
+sin.
+
+
+THE VICE OF DEFECT.
+
++We cannot find people who in every respect are exactly to our
+liking.+--And, what is more to the point, we never can make ourselves
+exactly what we should like to have other people intimately know and
+understand. Friendship calls for courage enough to show ourselves in
+spite of our frailties and imperfections; and to take others in spite of
+the possible shortcomings which close acquaintance may reveal in them.
+Friendship requires a readiness to give and take, for better or for
+worse; and that exclusiveness which shrinks from the risks involved is
+simply a combination of selfishness and cowardice. Refusal to make
+friends is a sure sign that a man either is ashamed of himself, or else
+lacks faith in his fellow-men. And these two states of mind are not so
+different as they might at first appear. For we judge others chiefly by
+ourselves. And the man who distrusts his fellow-men, generally bases his
+distrust of them on the consciousness that he himself is not worthy of
+the trust of others. So that the real root of exclusiveness is the dread
+of letting other people get near to us, for fear of what they might
+discover. Exclusiveness puts on the airs of pride. But pride is only a
+game of bluff, by which a man who is ashamed to have other people get
+near enough to see him as he is pretends that he is terribly afraid of
+getting near enough to others to see what they are.
+
+
+THE VICE OF EXCESS.
+
++Effusiveness.+--Some people can keep nothing to themselves. As soon as
+they get an experience, or feel an emotion, or have an ache or pain,
+they must straightway run and pour it into the ear of some sympathetic
+listener. The result is that experiences do not gain sufficient hold
+upon the nature to make any deep and lasting impression. No
+independence, no self-reliance, no strength of character is developed.
+Such people are superficial and unreal. They ask everything and have
+nothing to give. The stream is so large and constant that there is
+nothing left in the reservoir. Friendship must rest on solid
+foundations of independence and mutual respect. With great clearness and
+force Emerson proclaims this law in his Essay on Friendship: "We must be
+our own before we can be another's. Let me be alone to the end of the
+world, rather than that my friend should overstep, by a word or a look,
+his real sympathy. Let him not cease an instant to be himself. The only
+joy I have in his being mine, is that the not mine is mine. I hate where
+I looked for a manly furtherance, or at least a manly resistance, to
+find a mush of concession. Better be a nettle in the side of your friend
+than his echo. The condition which high friendship demands is ability to
+do without it. There must be very two, before there can be very one. Let
+it be an alliance of two large formidable natures, mutually beheld,
+mutually feared, before yet they recognize the deep identity, which,
+beneath these disparities, unites them."
+
+
+THE PENALTY.
+
++If we refuse to go in company there is nothing left for us but to
+trudge along the dreary way alone.+--If we will not bear one another's
+burdens, we must bear our own when they are heaviest in our unaided
+strength; and fall beneath their weight. Here as everywhere penalty is
+simply the inevitable consequence of conduct. The loveless heart is
+doomed to drag out its term of years in the cheerless isolation of a
+life from which the light of love has been withdrawn.
+
+
+
+
+CHAPTER XVIII.
+
+The Family.
+
+
+Thus far we have considered our fellow-men as units, with whom it is our
+privilege and duty to come into external relations. These external
+relations after all do not reach the deepest center of our lives. They
+indeed bind man to man in bonds of helpfulness and service. But the two
+who are thus united remain two separate selves after all. Even
+friendship leaves unsatisfied yearnings, undeveloped possibilities in
+human hearts. However subtle and tender the bond may be, it remains to
+the last physical rather than chemical; mechanical rather than vital;
+the outward attachment of mutually exclusive wholes, rather than the
+inner blending of complemental elements which lose their separate
+selfhood in the unity of a new and higher life. The beginning of this
+true spiritual life, in which the individual loses his separate self to
+find a larger and nobler self in a common good in which each individual
+shares, and which none may monopolize;--the birthplace of the soul as of
+the body is in the family. The nursery of virtue, the inspirer of
+devotion, the teacher of self-sacrifice, the institutor of love, the
+family is the foundation of all those higher and nobler qualities of
+mind and heart which lift man above the level of sagacious brutes.
+
+
+THE DUTY.
+
++The family a common good.+--Membership in the family involves the
+recognition that the true life of the individual is to be found only in
+union with other members; in regard for their rights; in deference to
+their wishes; and in devotion to that common interest in which each
+member shares. Each member must live for the sake of the whole family.
+Children owe to their parents obedience, and such service as they are
+able to render. Parents, on the other hand, owe to children support,
+training, and an education sufficient to give them a fair start in life.
+Brothers and sisters owe to each other mutual helpfulness and
+protection. All joys and sorrows, all hopes and fears, all plans and
+purposes should be talked over, and carried out in common. No parent
+should have a plan or ambition or enthusiasm into which he does not
+invite the confidence and sympathy of his child. No child should cherish
+a thought or purpose or imagination which he cannot share with father or
+mother. It is the duty of the parent to enter sympathetically into the
+sports and recreations and studies and curiosities of the child. It is
+the duty of the child to interest himself in whatever the father and
+mother are doing to support the family and promote its welfare. Between
+parent and child, brother and sister, there should be no secrets; no
+ground on which one member lives in selfish isolation from the rest.
+
++The basis of right marriage.+--These relations come by nature, and we
+grow into them so gradually that we are scarcely conscious of their
+existence, unless we stop on purpose to think of them. Marriage, or the
+foundation of a new family, however, is a step which we take for
+ourselves, once for all, in the maturity of our conscious powers. To
+know in advance the true from the false, the real from the artificial,
+the genuine from the counterfeit, the blessed from the wretched basis of
+marriage is the most important piece of information a young man or woman
+can acquire. The test is simple but searching. Do you find in another,
+one to whose well-being you can devote your life; one to whom you can
+confide the deepest interests of your mind and heart; one whose
+principles and purposes you can appreciate and respect: one in whose
+image you wish your children to be born, and on the model of whose
+character you wish their characters to be formed; one whose love will be
+the best part of whatever prosperity, and the sufficient shield against
+whatever adversity may be your common lot? Then, provided this other
+soul sees a like worth in you, and cherishes a like devotion for what
+you are and aim to be, marriage is not merely a duty: it is the open
+door into the purest and noblest life possible to man and woman.
+Complete identification and devotion, entire surrender of each to each
+in mutual affection is the condition of true marriage. As "John
+Halifax" says in refusing the hand of a nobleman for his daughter, "In
+marriage there must be unity--one aim, one faith, one love--or the
+marriage is imperfect, unholy, a mere civil contract, and no more." This
+necessity of complete, undivided devotion of each to each is, as Hegel
+points out, the spiritual necessity on which monogamy rests. There can
+be but one complete and perfect and supreme merging of one's whole self
+in the life and love of another. Marriage with two would be of necessity
+marriage with none. If we apprehend the spiritual essence of marriage we
+see that marriage with more than one is a contradiction in terms. It is
+possible to cut one's self up into fragments, and bestow a part here and
+a part there; but that is not marriage; it is mere alliance. It brings
+not love and joy and peace, but hate and wretchedness and strife.
+
++A true marriage never can be dissolved.+--If love be present at the
+beginning it will grow stronger and richer with every added year of
+wedded life. How far a loveless marriage should be enforced upon
+unwilling parties by the state for the benefit of society is a question
+which it is foreign to our present purpose to discuss. The duty of the
+individual who finds himself or herself in this dreadful condition is,
+however, clear. There is generally a good deal of self-seeking on both
+sides at the basis of such marriages. Getting rather than giving was the
+real though often unsuspected hope that brought them together. If either
+husband or wife will resolutely strive to correct the fault that is in
+him or her, ceasing to demand and beginning to give unselfish affection
+and genuine devotion, in almost every case, where the man is not a brute
+or a sot, and the woman is not a fashion-plate or a fiend, the life of
+mutual love may be awakened, and a true marriage may supersede the empty
+form. Not until faithful and prolonged efforts to establish a true
+marriage within the legal bonds have proved unavailing; and only where
+adultery, desertion, habitual drunkenness, or gross brutality and
+cruelty demonstrate the utter impossibility of a true marriage, is
+husband or wife justified in seeking to escape the bond, and to revert
+to the lower, individualistic type of life.
+
+
+THE VIRTUE.
+
++In the family we are members one of another.+--The parent shows his
+loyalty to the child by protecting him when he gets into trouble. The
+loyal brother defends his brothers and sisters against all attacks and
+insults. The loyal child refuses to do anything contrary to the known
+wishes of father and mother, or anything that will reflect discredit
+upon them. The loyal child cares for his parents and kindred in
+misfortune and old age; ministering tenderly to their wants, and bearing
+patiently their infirmities of body and of mind which are incidental to
+declining powers. The loyal husband and wife trust each other implicitly
+in everything; and refuse to have any confidences with others more
+intimate than they have with each other. Not that the family is narrow
+and exclusive. Husband and wife should each have their outside
+interests, friendships, and enthusiasms. Each should rejoice in
+everything which broadens, deepens, and sweetens the life of the other.
+Jealousy of each other is the most deadly poison that can be introduced
+into a home. It is sure and instant death to the peace and joy of
+married life.
+
++Other relations should always be secondary and external to the primary
+and inner relation of husband and wife to each other.+--It should be the
+married self; the self which includes in its inmost love and confidence
+husband or wife; not a detached and independent self, which goes out to
+form connections and attachments in the outer world. Where this mutual
+trust and confidence are loyally maintained there can be the greatest
+social freedom toward other men and women and at the same time perfect
+trust and devotion to each other. This, however, is a nice adjustment,
+which nothing short of perfect love can make. Love makes it easily, and
+as a matter of course. Loyalty is love exposed to strain, and overcoming
+strain and temptation by the power which love alone can give.
+
+
+THE REWARD.
+
++Loyalty to the family preserves and perpetuates the home.+--Home is a
+place where we can rest; where we can breathe freely; where we can have
+perfect trust in one another; where we can be perfectly simple,
+perfectly natural, perfectly frank; where we can be ourselves; where
+peace and love are supreme. "This," says John Ruskin, "is the true
+nature of home--it is the place of peace; the shelter, not only from all
+injury, but from all terror, doubt, and division. In so far as it is not
+this, it is not home; so far as the anxieties of the outer life
+penetrate into it, and the unknown, unloved, or hostile society of the
+outer world is allowed to cross the threshold, it ceases to be home; it
+is then only a part of the outer world which you have roofed over and
+lighted fire in. But so far as it is a sacred place, a vestal temple, a
+temple of the hearth watched over by household gods, before whose faces
+none may come but those whom they can receive with love,--so far as it
+is this, and roof and fire are types only of a nobler shade and
+light,--shade as of a rock in a weary land, and light as of a Pharos on
+a stormy sea; so far it vindicates the name and fulfills the praise of
+home."
+
+
+THE TEMPTATION.
+
++The individual must drop his extreme individualism when he crosses the
+threshold of the home.+--The years between youth and marriage are years
+of comparative independence. The young man and woman learn in these
+years to take their affairs into their own hands; to direct their own
+course, to do what seems right in their own eyes, and take the
+consequences of wisdom or folly upon their own shoulders. This period
+of independence is a valuable discipline. It develops strength and
+self-reliance; it compels the youth to face the stern realities of life,
+and to measure himself against the world. It helps him to appreciate
+what his parents have done for him in the past, and prepares him to
+appreciate a home of his own when he comes to have one. The man and
+woman who have never known what it is to make their own way in the world
+can never be fully confident of their own powers, and are seldom able to
+appreciate fully what is done for them.
+
+Many an exacting husband and complaining wife would have had their
+querulousness and ingratitude taken out of them once for all if they
+could have had a year or two of single-handed conflict with real
+hardship. Independence and self-reliance are the basis of self-respect
+and self-control.
+
+At the same time this habit of independence, especially if it is
+ingrained by years of single life, tends to perpetuate itself in ways
+that are injurious to the highest domestic and family life. Independence
+is a magnificent foundation for marriage; to carry it up above the
+foundation, and build the main structure out of it, is fatal. The
+insistence on rights, the urging of claims, the enforcement of private
+whims and fancies, are the death of love and the destruction of the
+family. Unless one is ready to give everything, asking nothing save what
+love gives freely in return, marriage will prove a fountain of
+bitterness rather than of sweetness; a region of storm and tempest
+rather than a haven of repose. Within a bond so close and all-embracing
+there is no room for the independent life of separated selves. Each must
+lose self in the other; both must merge themselves in devotion to a
+common good; or the bond becomes a fetter, and the home a prison. Unless
+one is prepared to give all to the object of his love, duty to self, to
+the object of his affections, and to the blessed state of marriage
+demands that he should offer nothing, and remain outside a relation
+which his whole self cannot enter. Independence outside of marriage is
+respectable and honorable. Independence and self-assertion in marriage
+toward husband or wife is mean and cruel. It is the attempt to partake
+of that in which we refuse to participate; to claim the advantages of an
+organism in which we refuse to comply with the conditions of membership.
+Not admiration, nor fascination, nor sentimentality, nor flattered
+vanity can bind two hearts together in life-long married happiness. For
+these are all forms of self-seeking in disguise. Love alone, love that
+loses self in its object; love that accepts service with gladness and
+transmutes sacrifice into a joy; simple, honest, self-forgetful love
+must be the light and life of marriage, or else it will speedily go out
+in darkness and expire in death.
+
+Of the deliberate seeking of external ends in marriage, such as money,
+position, family connections, and the like, it ought not to be necessary
+to say a word to any thoughtful person. It is the basest act of which
+man or woman is capable. It is an insult to marriage; it is a mockery of
+love; it is treachery and falsehood and robbery toward the person
+married. It subordinates the lifelong welfare of a person to the
+acquisition of material things. It introduces fraud and injustice into
+the inmost center of one's life, and makes respect of self, happiness in
+marriage, faith in human nature forever impossible. The deliberate
+formation of a loveless marriage is a blasphemy against God, a crime
+against society, a wrong to a fellow being, and a bitter and lasting
+curse to one's own soul.
+
+
+THE VICE OF DEFECT.
+
++Self-sufficiency fatal to the family.+--The shortcoming which most
+frequently keeps individuals outside of the family, and keeps them
+incomplete and imperfect members of the family after they enter it, is
+the self-sufficiency which is induced by a life of protracted
+independence. Marriage is from one point of view a sacrifice, a
+giving-up. The bachelor can spend more money on himself than can the
+married man who must provide for wife and children. The single woman can
+give to study and music and travel an amount of time and attention which
+is impossible to the wife and mother. Such a view of marriage is
+supremely mean and selfish. Only a very little and sordid soul could
+entertain it. There are often the best and noblest of reasons why man or
+woman should remain single. It is a duty to do so rather than to marry
+from any motive save purest love. Marriage, however, should be regarded
+as the ideal state for every man and woman. To refuse to marry for
+merely selfish reasons; or to carry over into marriage the selfish
+individualistic temper, which clings so tenaciously to the little
+individual self that it can never attain the larger self which comes
+from real union and devotion to another--this is to sin against human
+nature, and to prove one's self unworthy of membership in society's most
+fundamental and sacred institution.
+
+The child who sets his own will against his parent's, the mother who
+thrusts her child out of her presence in order to pursue pleasures more
+congenial than the nurture of her own offspring, the man who leaves his
+family night after night to spend his evenings in the club or the
+saloon, the woman who spends on dress and society the money that is
+needed to relieve her husband from overwork and anxiety, and to bring up
+her children in health and intelligence, do an irreparable wrong to the
+family, and deal a death blow to the home.
+
+
+THE VICE OF EXCESS.
+
++Self-obliteration robs the family of the best we have to give it.+--The
+man who makes himself a slave; goes beyond his strength; denies himself
+needed rest and recreation; grows prematurely old, cuts himself off from
+intercourse with his fellow-men in order to secure for his family a
+position or a fortune: the woman who works early and late; forgets her
+music, and forsakes her favorite books; gives up friends and society;
+grows anxious and careworn in order to give her sons and daughters a
+better start in life than she had, are making a fatal mistake. In the
+effort to provide their children with material things and intellectual
+advantages they are depriving them of what even to the children is of
+far more consequence--healthy, happy, cheerful, interesting,
+enthusiastic parents. To their children as well as to themselves parents
+owe it to be the brightest, cheeriest, heartiest, wisest, completest
+persons that they are capable of being. Children also when they have
+reached maturity, although they owe to their parents a reverent regard
+for all reasonable desires and wishes, ought not to sacrifice
+opportunities for gaining a desired education or an advantageous start
+in business, merely to gratify a capricious whim or groundless
+foreboding of an arbitrary and unreasoning parent. Devotion to the
+family does not imply withdrawal from the world outside. The larger and
+fuller one's relations to the world without, the deeper and richer ought
+to be one's contribution to the family of which he is a member.
+
+
+THE PENALTY.
+
++To have no one for whom we supremely care, and no one who cares much
+for us; to have no place where we can shield ourselves from outward
+opposition and inward despair; to have no larger life in which we can
+merge the littleness of our solitary selves; to touch other lives only
+on the surface, and to take no one to our heart;--this is the sad estate
+of the man or woman who refuses to enter with whole-souled devotion into
+union with another in the building of a family and a home.+--The sense
+that this loneliness is chosen in fidelity to duty makes it endurable
+for multitudes of noble men and women. But for the man or woman who
+chooses such a life in proud self-sufficiency, for the sake of fancied
+freedom and independence, it is hard to conceive what consolation can be
+found. Thomas Carlyle, speaking of the joys of living in close union
+with those who love us, and whom we love, says: "It is beautiful; it is
+human! Man lives not otherwise, nor can live contented, anywhere or
+anywhen. Isolation is the sum-total of wretchedness to man. To be cut
+off, to be left solitary; to have a world alien, not your world; all a
+hostile camp for you; not a home at all, of hearts and faces who are
+yours, whose you are! It is the frightfullest enchantment; too truly a
+work of the Evil One. To have neither superior, nor inferior, nor equal,
+united manlike to you. Without father, without child, without brother.
+Man knows no sadder destiny."
+
+
+
+
+CHAPTER XIX.
+
+The State.
+
+
+Out of the family grew the state. The primitive state was an enlarged
+family, of which the father was the head. Citizenship meant kinship,
+real or fictitious. The house or gens was a composite family. Houses
+united into tribes, and the authority of the chieftain over his
+fellow-tribesmen was still based on the fact that they were, either by
+birthright or adoption, his children. The ancient state was the union of
+tribes under one priest and king who was regarded as the father of the
+whole people.
+
+Disputes about the right of succession, and the disadvantage and danger
+of having a tyrant or a weakling rule, just because he happened to be
+the son of the previous ruler, led men to elect their rulers. There are
+to-day states like Russia where the hereditary monarch is the ruler:
+states like the United States where all rulers are elected by the
+people; and states like England where the nominal ruler is an hereditary
+monarch, and the real rulers are chosen by the people.
+
+
+THE DUTY.
+
++The function of the state is the organization of the life of the
+people.+--Men can live together in peace and happiness only on condition
+that they assert for themselves and respect in others certain rights to
+life, liberty, property, reputation, and opinion. My right it is my
+neighbor's duty to observe. His right it is my duty to respect. These
+mutual rights and duties are grounded in the nature of things and the
+constitution of man. They are the conditions which must be observed if
+man is to live in unity with his fellow-men. It is the business of the
+state to define, declare, and enforce these rights and duties. And as
+citizens it is our duty to the state to do all in our power to frame
+just laws; to see that they are impartially and effectively
+administered; to obey these laws ourselves; to contribute our share of
+the funds necessary to maintain the government; and to render military
+service when force is needed to protect the government from overthrow.
+To law and government we owe all that makes life endurable or even
+possible: the security of property; the sanctity of home; the
+opportunity of education; the stability of institutions; the blessings
+of peace; protection against violence and bloodshed. Since the state and
+its laws are essential to the well-being of all men, and consequently of
+ourselves; we owe to it the devotion of our time, our knowledge, our
+influence, yes, our life itself if need be. If it comes to a choice
+between living but a brief time, and that nobly, in devotion to country,
+and living a long time basely, in betrayal of our country's good, no
+true, brave man will hesitate to choose the former. In times of war and
+revolution that choice has been presented to men in every age and
+country: and men have always been found ready to choose the better part;
+death for country, rather than life apart from her. So deep was the
+conviction in the mind of Socrates that the laws of the state should be
+obeyed at all costs, that when he had been sentenced to death unjustly,
+and had an opportunity to escape the penalty by running away, he refused
+to do it on the ground that it was his duty to obey those laws which had
+made him what he was and whose protection he had enjoyed so many years.
+To the friend who tried to induce him to escape he replied that he
+seemed to hear the laws saying to him, "Our country is more to be valued
+and higher and holier far than father or mother. And when we are
+punished by her, whether with imprisonment or stripes, the punishment is
+to be endured in silence; and if she sends us to wounds or death in
+battle, thither we follow as is right; neither may anyone yield or
+retreat or leave his rank, but whether in battle or in a court of law,
+or in any other place, he must do what his city and his country order
+him; or he must change their view of what is just; and if he may do no
+violence to his father or mother, much less may he do violence to his
+country." To do and bear whatever is necessary to maintain that
+organization of life which the state represents is the imperative duty
+of every citizen. This duty to serve the country is correlative to the
+right to be a citizen. No man can be in truth and spirit a citizen on
+any other terms. And not to be a citizen is not to be, in any true and
+worthy meaning of the term, a man.
+
+
+THE VIRTUE.
+
++Love of country, or patriotism, like all love places the object loved
+first and self second.+--In all public action the patriot asks not,
+"What is best for me?" but, "What is best for my country?" Patriotism
+assumes as many forms as there are circumstances and ways in which the
+welfare of the country may be promoted. In time of war the patriot
+shoulders his gun and marches to fight the enemy. In time of election he
+goes to the caucus and the polls, and expresses his opinion and casts
+his vote for what he believes to be just measures and honest men. When
+taxes are to be levied, he gives the assessor a full account of his
+property, and pays his fair share of the expense of government. When one
+party proposes measures and nominates men whom he considers better than
+those of the opposite party, he votes with that party, whether it is for
+his private interest to do so or not. The patriot will not stand apart
+from all parties, because none is good enough for him. He will choose
+the best, knowing that no political party is perfect. He will act with
+that party as long as it continues to seem to him the best; for he must
+recognize that one man standing alone can accomplish no practical
+political result. The moment he is convinced that the party with which
+he has been acting has become more corrupt, and less faithful to the
+interests of the country than the opposite party, he will change his
+vote. Self first, personal friends second, party third, and country
+fourth, is the order of considerations in the mind of the office-seeker,
+the wire-puller, the corrupt politician. Country first, party second,
+personal friends third, and self last is the order in the mind of the
+true citizen, the courageous statesman, the unselfish patriot.
+
+
+THE REWARD.
+
++In return for serving our country we receive a country to serve.+--The
+state makes possible for us all those pursuits, interests, aims, and
+aspirations which lift our lives above the level of the brutes. Through
+the institutions which the state maintains, schools, almshouses, courts,
+prisons, roads, bridges, harbors, laws, armies, police, there is secured
+to the individual the right and opportunity to acquire property, engage
+in business, travel wherever he pleases, share in the products of the
+whole earth, read the books of all nations, reap the fruits of scholarly
+investigation in all countries, take an interest in the welfare and
+progress of mankind. This power of the individual to live a universal
+life, this participation of each in a common and world-wide good, is the
+product of civilization. And civilization is impossible without that
+subordination of each to the just claims of all, which law requires and
+which it is the business of the state to enforce.
+
+
+THE TEMPTATION.
+
++Organization involves a multitude of offices and public servants. Many
+of these offices are less onerous and more lucrative than the average
+man can find elsewhere. Many offices give a man an opportunity to
+acquire dishonest gains.+--Hence arises the great political temptation
+which is to seek office, not as a means of rendering useful and
+honorable service to the country, but as a means to getting an easy
+living out of the country, and at the public expense. The "spoils
+system," which consists in rewarding service to party by opportunity to
+plunder the country: which pays public servants first for their service
+to party, and secondly for service to the country: which makes
+usefulness to party rather than serviceableness to the country the basis
+of appointment and promotion, is the worst evil of our political life.
+"Public office is a public trust." Men who so regard it are the only men
+fit for it. Office so held is one of the most honorable forms of service
+which a man can render to his fellow-men. Office secured and held by the
+methods of the spoils system is a disgrace to the nation that is corrupt
+enough to permit it, and to the man who is base enough to profit by it.
+
+
+THE VICE OF DEFECT.
+
++Betrayal of one's country and disregard of its interests is
+treason.+--In time of war and revolution treason consists in giving
+information to the enemy, surrendering forts, ships, arms, or
+ammunition into his hands; or fighting in such a half-hearted way as to
+invite defeat. Treason under such circumstances is the unpardonable sin
+against country. The traitor is the most despicable person in the state;
+for he takes advantage of the protection the state gives to him and the
+confidence it places in him to stab and murder his benefactor and
+protector.
+
+The essential quality of treason is manifested in many forms in time of
+peace. Whoever sacrifices the known interests of his country to the
+interests of himself, or of his friends, or of his party, is therein
+guilty of the essential crime of treason. Whoever votes for an
+appropriation in order to secure for another man lucrative employment or
+a profitable contract; whoever gives or takes money for a vote; whoever
+increases or diminishes a tax with a view to the business interests, not
+of the country as a whole, but of a few interested parties; whoever
+accepts or bestows a public office on any grounds other than the
+efficiency of service which the office-holder is to render to the
+country; whoever evades his just taxes; whoever suffers bad men to be
+elected and bad measures to become laws through his own negligence to
+vote himself and to influence others to vote for better men and better
+measures, is guilty of treason. For in these, which are the only ways
+possible to him, he has sacrificed the good of his country to the
+personal and private interests of himself and of his friends.
+
+
+THE VICE OF EXCESS.
+
++True and false ambition.+--The service of the country in public office
+is one of the most interesting and most honorable pursuits in which a
+man can engage. Ambition to serve is always noble. Desire for the honors
+and emoluments of public office, however, may crowd out the desire to
+render public service. Such a substitution of selfish for patriotic
+considerations, such an inversion of the proper order of interests in a
+man's mind, is the vice of political ambition. The ambitious politician
+seeks office, not because he seeks to promote measures which he believes
+to be for the public good; not because he believes he can promote those
+interests more effectively than any other available candidate: but just
+because an office makes him feel big; or because he likes the excitement
+of political life; or because he can make money directly or indirectly
+out of it. Such political ambition is as hollow and empty an aim as can
+possess the mind of man. And yet it deceives and betrays great as well
+as little men. It is our old foe of sentimentality, dressed in a new
+garb, and displaying itself on a new stage. It is the substitution of
+one's own personal feelings, for a direct regard for the object which
+makes those feelings possible. It is a very subtle vice: and the only
+safeguard against it is a deep and genuine devotion to country for
+country's sake.
+
+
+THE PENALTY.
+
++A state in which laws were broken, taxes evaded, and corrupt men placed
+in authority could not endure.+--With the downfall of the state would
+arise the brigand, the thief, the murderer, and the reign of dishonesty,
+violence, and terror.
+
+The individual, it is true, may sin against the state and escape the
+full measure of this penalty himself. In that case, however, the penalty
+is distributed over the vast multitude of honest citizens, who bear the
+common injury which the traitor inflicts upon the state. The man who
+betrays his country, may continue to have a country still; but it is no
+thanks to him. It is because he reaps the reward of the loyalty and
+devotion of citizens nobler than himself.
+
+Yet even then the country is not in the deepest sense really his. He
+cannot enjoy its deepest blessings. He cannot feel in his inmost heart,
+"This country is mine. To it I have given myself. Of it I am a true
+citizen and loyal member." He knows he is unworthy of his country. He
+knows that if his country could find him out, and separate him from the
+great mass of his fellow-citizens, she would repudiate him as unworthy
+to be called her son. The traitor may continue to receive the gifts of
+his country; he may appropriate the blessings she bestows with impartial
+hand on the good and on the evil. But the sense that this glorious and
+righteous order of which the state is the embodiment and of which our
+country is the preserver and protector belongs to him; that it is an
+expression of his thought, his will and his affection;--this spiritual
+participation in the life and spirit of the state, this supreme devotion
+to a beloved country, remains for such an one forever impossible. In his
+soul, in his real nature, he is an outcast, an alien, and an enemy.
+
+
+
+
+CHAPTER XX.
+
+Society.
+
+
+Regard for others, merely as individuals, does not satisfy the deepest
+yearnings of our social nature. The family is so much more to us than
+the closest of ties which we can form on lines of business, charity, or
+even friendship; because in place of an aggregate of individuals, each
+with his separate interests, the family presents a life in which each
+member shares in a good which is common to all.
+
+The state makes possible a common good on a much wider scale. Still, on
+a strict construction of its functions, the state merely insures the
+outward form of this wider, common life. The state declares what man
+shall not do, rather than what man shall do, in his relations to his
+fellow-men. To prevent the violation of mutual rights rather than to
+secure the performance of mutual duties, is the fundamental function of
+the state. Of course these two sides cannot be kept entirely apart.
+There is a strong tendency at the present time to enlarge the province
+of the state, and to intrust it with the enforcement of positive duties
+which man owes to his fellow-men, and which class owes to class. Whether
+this tendency is good or bad, whether it is desirable to enforce social
+duties, or to trust them to the unfettered social conscience of
+mankind, is a theoretical question which, for our practical purposes, we
+need not here discuss.
+
+No man liveth unto himself. No man ought to be satisfied with a good
+which is peculiar to himself, from which mankind as a whole are
+excluded. No man can be so satisfied. Ignorance, prejudice, selfishness,
+pride, custom, blind men to this common good, and prevent them from
+making the efforts and sacrifices necessary to realize it. But the man
+who could deliberately prefer to see the world in which he lives going
+to destruction would be a monster rather than a man.
+
++This common life of humanity in which each individual partakes is
+society. Society is the larger self of each individual. Its interests
+and ours are fundamentally one and the same.+--If the society in which
+we live is elevated and pure and noble we share its nobleness and are
+elevated by it. If society is low, corrupt, and degraded, we share its
+corruption, and its baseness drags us down. So vital and intimate is
+this bond between society and ourselves that it is impossible when
+dealing with moral matters to keep them apart. To be a better man,
+without at the same time being a better neighbor, citizen, workman,
+soldier, scholar, or business man, is a contradiction in terms. For life
+consists in these social relations to our fellows. And the better we
+are, the better these social duties will be fulfilled.
+
+Society includes all the objects hitherto considered. Society is the
+organic life of man, in which the particular objects and relations of
+our individual lives are elements and members. Hence in this chapter,
+and throughout the remainder of the book, we shall not be concerned with
+new materials, but with the materials with which we are already
+familiar, viewed in their broader and more comprehensive relationships.
+
+
+THE DUTY.
+
++In each act we should think not merely "How will this act affect me?"
+but "How will this act affect all parties concerned, and society as a
+whole?"+--The interests of all men are my own, by virtue of that common
+society of which they and I are equal members. What is good for others
+is good for me, because, in that broader view of my own nature which
+society embodies, my good cannot be complete unless, to the extent of my
+ability, their good is included in my own. Hence we have the maxims laid
+down by Kant: "Act as if the maxim of thy action were to become by thy
+will a universal law of nature." "So act as to treat humanity, whether
+in thine own person or in that of another, in every case as an end,
+never as a means only." Or as Professor Royce puts the same thought;
+"Act as a being would act who included thy will and thy neighbor's will
+in the unity of one life, and who had therefore to suffer the
+consequences for the aims of both that will follow from the act of
+either." "In so far as in thee lies, act as if thou wert at once thy
+neighbor and thyself. Treat these two lives as one."
+
++The realization of the good of all in and through the act of each is
+the social ideal.+--In everyday matters this can be brought about by
+simply taking account of all the interests of others which will be
+affected by our act. In the relations between employer and employee, for
+instance, profit sharing is the most practical form of realizing this
+community of interest. Such action involves a co-operation of interests
+as the motives of the individual act.
+
+The larger social ends, such as education, philanthropy, reform, public
+improvements, require the co-operation of many individuals in the same
+enterprise. The readiness to contribute a fair share of our time, money,
+and influence to these larger public interests, which no individual can
+undertake alone, is an important part of our social duty. Every
+beneficent cause, every effort to rouse public sentiment against a
+wrong, or to make it effective in the enforcement of a right; every
+endeavor to unite men in social intercourse; every plan to extend the
+opportunities for education; every measure for the relief of the
+deserving poor, and the protection of homeless children; every wise
+movement for the prevention of vice, crime, and intemperance, is
+entitled to receive from each one of us the same intelligent attention,
+the same keenness of interest, the same energy of devotion, the same
+sacrifice of inclination and convenience, the same resoluteness and
+courage of action that we give to our private affairs.
+
++Co-operation, then, is of two kinds, inward and outward: co-operation
+between the interests of others and of ourselves in the motive to our
+individual action; and co-operation of our action with the action of
+others to accomplish objects too vast for private undertaking.+--Both
+forms of co-operation are in principle the same; they strengthen and
+support each other. The man who is in the habit of considering the
+interests of others in his individual acts will be more ready to unite
+with others in the promotion of public beneficence. And on the other
+hand the man who is accustomed to act with others in large public
+movements will be more inclined to act for others in his personal
+affairs. The reformer and philanthropist is simply the man of private
+generosity and good-will acting out his nature on a larger stage.
+
+
+THE VIRTUE.
+
++Public spirit is the life of the community in the heart of the
+individual.+--This recognition that we belong to society, and that
+society belongs to us, that its interests are our interests, that its
+wrongs are ours to redress, its rights are ours to maintain, its losses
+are ours to bear, its blessings are ours to enjoy, is public spirit.
+
+A generous regard for the public welfare, a willingness to lend a hand
+in any movement for the improvement of social conditions, a readiness
+with work and influence and time and money to relieve suffering,
+improve sanitary conditions, promote education and morality, remove
+temptation from the weak, open reading-rooms and places of harmless
+resort for the unoccupied in their evening hours, to bind together
+persons of similar tastes and pursuits--these are the marks of public
+spirit; these are the manifestations of social virtue.
+
++Politeness is love in little things.+--Toward individuals whom we meet
+in social ways this recognition of our common nature and mutual rights
+takes the form of politeness and courtesy. Politeness is proper respect
+for human personality. Rudeness results from thinking exclusively about
+ourselves, and caring nothing for the feelings of anybody else. The
+sincere and generous desire to bring the greatest pleasure and the least
+pain to everyone we meet will go a long way toward making our manners
+polite and courteous.
+
+Still, society has agreed upon certain more or less arbitrary ways for
+facilitating social intercourse; it has established rules for conduct on
+social occasions, and to a certain extent prescribed the forms of words
+that shall be used, the modes of salutation that shall be employed, the
+style of dress that shall be worn, and the like. A due respect for
+society, and for the persons whom we meet socially, demands that we
+shall acquaint ourselves with these rules of etiquette, and observe them
+in our social intercourse. Like all forms, social formalities are easily
+carried to excess, and frequently kill the spirit they are intended to
+express. As a basis, however, for the formation of acquaintances, and
+for large social gatherings, a good deal of formality is necessary.
+
+
+THE REWARD.
+
++The complete expression and outgo of our nature is freedom.+--Since man
+is by nature social, since sympathy, friendship, co-operation and
+affection are essential attributes of man, it follows that the exercise
+of these social virtues is itself the satisfaction of what is
+essentially ourselves.
+
+The man who fulfills his social duties is free, for he finds an open
+field and an unfettered career for the most essential faculties of his
+nature. The social man always has friends whom he loves; work which he
+feels to be worth doing; interests which occupy his highest powers;
+causes which appeal to his deepest sympathies. Such a life of rounded
+activity, of arduous endeavor, of full, free self-expression is in
+itself the highest possible reward. It is the only form of satisfaction
+worthy of man. It is in the deepest sense of the word success. For as
+Lowell says:
+
+     All true whole men succeed, for what is worth
+     Success's name, unless it be the thought,
+     The inward surety to have carried out
+     A noble purpose to a noble end.
+
+
+THE TEMPTATION.
+
++Instead of regarding society as a whole, and self as a member of that
+whole, it is possible to regard self as distinct and separate from
+society, and to make the interests of this separated and detached self
+the end and aim of action.+--This temptation is self-interest. It
+consists in placing the individual self, with its petty, private,
+personal interests, above the social self, with the large, public,
+generous interests of the social order.
+
+From one point of view it is easy to cheat society, and deprive it of
+its due. We can shirk our social obligations; we can dodge
+subscriptions; we can stay at home when we ought to be at the committee
+meeting, or the public gathering; we can decline invitations and refuse
+elections to arduous offices, and at the same time escape many of the
+worst penalties which would naturally follow from our neglect. For
+others, more generous and noble than we, will step in and take upon
+themselves our share of the public burdens in addition to their own. We
+may flatter ourselves that we have done a very shrewd thing in
+contriving to reap the benefits without bearing the burdens of society.
+There is, as we shall see, a penalty for negligence of social duty, and
+that too most sure and terrible. Self-interest is the seed, of which
+meanness is the full-grown plant, and of which social constraint and
+slavishness are the final fruits.
+
+
+THE VICE OF DEFECT.
+
++Lack of public spirit is meanness.+--The mean man is he who
+acknowledges no interest and recognizes no obligation outside the narrow
+range of his strictly private concerns. As long as he is comfortable he
+will take no steps to relieve the distress of others. If his own
+premises are healthy, he will contribute nothing to improve the sanitary
+condition of his village or city. As long as his own property is secure
+he cares not how many criminals are growing up in the street, how many
+are sent to prison, or how they are treated after they come there. He
+favors the cheapest schools, the poorest roads, the plainest public
+buildings, because he would rather keep his money in his own pocket than
+contribute his share to maintain a thoroughly efficient and creditable
+public service. He will give nothing he can help giving, do nothing he
+can help doing, to make the town he lives in a healthier, happier,
+purer, wiser, nobler place. Meanness is the sacrifice of the great
+social whole to the individual. It is selfishness, stinginess, and
+ingratitude combined. It is the disposition to receive all that society
+contributes to the individual, and to give nothing in return. It is a
+willingness to appropriate the fruits of labors in which one refuses to
+bear a part.
+
+
+THE VICE OF EXCESS.
+
++The officious person is ready for any and every kind of public service,
+providing he can be at the head of it. There is no end to the work he
+will do if he can only have his own way.+--He wants to be prime mover in
+every enterprise: to be chairman of the committee; to settle every
+question that comes up; to "run" things according to his own ideas. Such
+people are often very useful. It is generally wisest not to meddle much
+with them. The work may not be done in the best way by these officious
+people; but without them a great deal of public work would never be done
+at all. The vice, however, seriously impairs one's usefulness. The
+officious person is hard to work with. Men refuse to have anything to do
+with him. And so he is left to do his work for the most part alone.
+Officiousness is, in reality, social ambition; and that again as we saw
+resolves itself into sentimentality;--the regard for what we and others
+think of ourselves, rather than straightforward devotion to the ends
+which we pretend to be endeavoring to promote. Officiousness is
+self-seeking dressed up in the uniform of service. The officious person,
+instead of losing his private self in the larger life of society, tries
+to use the larger interests of society in such a way as to make them
+gratify his own personal vanity and sense of self-importance.
+
+
+THE PENALTY.
+
++All meanness and self-seeking are punished by lack of freedom or
+constraint; though frequently the constraint is inward and spiritual
+rather than outward and physical.+--We have seen that to the man of
+generous public spirit society presents a career for the unfolding and
+expansion of his social powers. To such a man society, with its claims
+and obligations, is an enlargement of his range of sympathy, a widening
+of his spiritual horizon, and on that account a means of larger liberty
+and fuller freedom.
+
+To the mean and selfish man, on the contrary, society presents itself as
+an alien force, a hard task-master, making severe requirements upon his
+time, imposing cramping limitations on his self-indulgence, levying
+heavy taxes upon his substance; prescribing onerous rules and
+regulations for his conduct.
+
+By excluding society from the sphere of interests with which he
+identifies himself, the mean man, by his own meanness, makes society
+antagonistic to him, and himself its reluctant and unwilling slave.
+Serve it to some extent he must; but the selfishness and meanness of his
+own attitude toward it, makes social service, not the willing and joyous
+offering of a free and devoted heart, but the slavish submission of a
+reluctant will, forced to do the little that it cannot help doing by
+legal or social compulsion.
+
+To him society is not a sphere of freedom, in which his own nature is
+enlarged, intensified, liberated; and so made richer, happier, nobler,
+and freer. To him society is an external power, compelling him to make
+sacrifices he does not want to make; to do things he does not want to
+do; to contribute money which he grudges, and to conform to requirements
+which he hates. By trying to save the life of self-interest and
+meanness, he loses the life of generous aims, noble ideals, and heroic
+self devotion.
+
+By refusing the career of noble freedom which social service offers to
+each member of the social body, he is constrained to obey a social law
+which he has not helped to create, and to serve the interests of a
+society of which he has refused to be in spirit and truth a part.
+
+This living in a world which we do not heartily acknowledge as our own;
+this subjection to an authority which we do not in principle recognize
+and welcome as the voice of our own better, larger, wiser, social
+self,--this is constraint and slavery in its basest and most degrading
+form.
+
+
+
+
+CHAPTER XXI.
+
+Self.
+
+
+Hitherto we have considered things, relations, persons, and institutions
+outside ourselves as the objects which together constitute our
+environment.
+
+The self is not a new object, but rather the bond which binds together
+into unity all the experiences of life. It is their relation to this
+conscious self which gives to all objects their moral worth. Every act
+upon an object reacts upon ourselves. The virtues and vices, the rewards
+and penalties that we have been studying are the various reactions of
+conduct upon ourselves. This chapter then will be a comprehensive review
+and summary of all that has gone before. Instead of taking one by one
+the particular reactions which follow particular acts with reference to
+particular objects, we shall now look at conduct as a whole; regard our
+environment in its totality; and consider duty, virtue, and self in
+their unity.
+
+
+THE DUTY.
+
++The duty we owe to ourselves is the realization of our capacities and
+powers in harmony with each other, and in proportion to their worth as
+elements in a complete individual and social life.+--We have within us
+the capacity for an ever increasing fullness and richness and intensity
+of life. The materials out of which this life is to be developed are
+ready to our hands in those objects which we have been considering. One
+way of conduct toward these objects, which we have called duty; one
+attitude of mind and will toward them which we have called virtue, leads
+to those completions and fulfillments of ourselves which we have called
+rewards. Duty then to self; duty in its most comprehensive aspect, is
+the obligation which the existence of capacity within and material
+without imposes on us to bring the two together in harmonious relations,
+so as to realize the capacities and powers of ourselves and of others,
+and promote society's well being. In simpler terms our fundamental duty
+is to make the most of ourselves; and to become as large and genuine a
+part of the social world in which we live as it is possible for us to
+be.
+
+
+THE VIRTUE.
+
++The habit of seeking to realize the highest capacities and widest
+relationships of our nature in every act is conscientiousness.
+Conscience is our consciousness of the ideal in conduct and character.
+Conscience is the knowledge of our duty, coupled as that knowledge
+always is with the feeling that we ought to do it.+--Knowledge of any
+kind calls up some feeling appropriate to the fact known. Knowledge that
+a given act would realize my ideal calls up the feeling of
+dissatisfaction with myself until that act is performed; because that
+is the feeling appropriate to the recognition of an unrealized yet
+attainable ideal. Conscience is not a mysterious faculty of our nature.
+It is simply thought and feeling, recognizing and responding to the fact
+of duty, and reaching out toward virtue and excellence.
+
+The objective worth of the deliverances and dictates of the conscience
+of the individual, depends on the degree of moral enlightenment and
+sensitiveness he has attained. The conscience of an educated Christian
+has a worth and authority which the conscience of the benighted savage
+has not. Since conscience is the recognition of the ideal of conduct and
+character, every new appreciation of duty and virtue gives to conscience
+added strength and clearness.
+
++The absolute authority of conscience.+--Relatively to the individual
+himself, at the time of acting, his own individual conscience is the
+final and absolute authority. The man who does what his conscience tells
+him, does the best that he can do. For he realizes the highest ideal
+that is present to his mind. A wiser man than he might do better than
+this man, acting according to his conscience, is able to do. But this
+man, with the limited knowledge and imperfect ideal which he actually
+has, can do no more than obey his conscience which bids him realize the
+highest ideal that he knows. The act of the conscientious man may be
+right or wrong, judged by objective, social standards. Judged by
+subjective standards, seen from within, every conscientious act is,
+relatively to the individual himself, a right act. We should spare no
+pains to enlighten our conscience, and make it the reflection of the
+most exalted ideals which society has reached. Having done this,
+conscience becomes to us the authoritative judge for us of what we
+shall, and what we shall not do. The light of conscience will be clear
+and pure, or dim and clouded, according to the completeness of our moral
+environment, training, and insight. But clear or dim, high or low,
+sensitive or dull, the light of conscience is the only light we have to
+guide us in the path of virtue. In hours of leisure and study it is our
+privilege to inform and clarify this consciousness of the ideal. That
+has been the purpose of the preceding pages. When the time for action
+comes, then, without a murmur, without an instant's hesitation, the
+voice of conscience should be implicitly obeyed. Conscientiousness is
+the form which all the virtues take, when viewed as determinations of
+the self. It is the assertion of the ideal of the self in its every act.
+
+
+THE REWARD.
+
++Character the form in which the result of virtuous conduct is
+preserved.+--It is neither possible nor desirable to solve each question
+of conduct as it arises by conscious and explicit reference to rules and
+principles. Were we to attempt to do so it would make us prigs and
+prudes.
+
+What then is the use of studying at such length the temptations and
+duties, the virtues and vices, with their rewards and penalties, if all
+these things are to be forgotten and ignored when the occasions for
+practical action arrive?
+
+The study of ethics has the same use as the study of writing, grammar,
+or piano-playing. In learning to write we have to think precisely how
+each letter is formed, how one letter is connected with another, where
+to use capitals, where to punctuate and the like. But after we have
+become proficient in writing, we do all this without once thinking
+explicitly of any of these things. In learning to play the piano we have
+to count out loud in order to keep time correctly, and we are obliged to
+stop and think just where to put the finger in order to strike each
+separate note. But the expert player does all these things without the
+slightest conscious effort.
+
+Still, though the particular rules and principles are not consciously
+present in each act of the finished writer or musician, they are not
+entirely absent. When the master of these arts makes a mistake, he
+recognizes it instantly, and corrects it, or endeavors to avoid its
+repetition. This shows that the rule is not lost. It has ceased to be
+before the mind as a distinct object of consciousness. It is no longer
+needed in that form for ordinary purposes. Instead, it has come to be a
+part of the mind itself--a way in which the mind works instinctively. As
+long as the mind works in conformity with the principle, it is not
+distinctly recognized, because there is no need for such recognition.
+The principle comes to consciousness only as a power to check or
+restrain acts that are at variance with it.
+
+It is in this way that the practical man carries with him his ethical
+principles. He does not stop to reason out the relation of duty and
+virtue to reward, or of temptation and vice to penalty, before he
+decides to help the unfortunate, or to be faithful to a friend, or to
+vote on election day. This trained, habitual will, causing acts to be
+performed in conformity to duty and virtue, yet without conscious
+reference to the explicit principles that underlie them, is character.
+
+It is chiefly in the formation of character that the explicit
+recognition of ethical principles has its value. Character is a storage
+battery in which the power acquired by our past acts is accumulated and
+preserved for future use.
+
+It is through this power of character, this tendency of acts of a given
+nature to repeat and perpetuate themselves, that we give unity and
+consistency to our lives. This also is the secret of our power of
+growth. As soon as one virtue has become habitual and enters into our
+character, we can leave it, trusting it in the hands of this unconscious
+power of self-perpetuation; and then we can turn the energy thus freed
+toward the acquisition of new virtues.
+
+Day by day we are turning over more and more of our lives to this domain
+of character. Hence it is of the utmost importance to allow nothing to
+enter this almost irrevocable state of unconscious, habitual character
+that has not first received the approval of conscience, the sanction of
+duty, and the stamp of virtue. Character, once formed in a wrong
+direction, may be corrected. But it can be done only with the greatest
+difficulty, and by a process as hard to resolve upon as the amputation
+of a limb or the plucking out of an eye.
+
+The greater part of the principles of ethics we knew before we undertook
+this formal study. We learned them from our parents; we picked them up
+in contact with one another in the daily intercourse of life. The value
+of our study will not consist so much in new truths learned, as in the
+clearer and sharper outlines which it will have given to some of the
+features of the moral ideal. The definite results of such a study we
+cannot mark or measure. Just as sunshine and rain come to the plants and
+trees, and then seem to vanish, leaving no visible or tangible trace
+behind; yet the plants and trees are different from what they were
+before, and have the heat and moisture stored up within their structure
+to burst forth into fresher and larger life; in like manner, though we
+should forget every formal statement that we have read, yet we could not
+fail to be affected by the incorporation within ourselves in the form of
+character of some of these principles of duty and virtue which we have
+been considering. It has been said: "Sow an act, and you reap a habit;
+sow a habit and you reap a character; sow a character and you reap a
+destiny."
+
+
+THE TEMPTATION.
+
++Pleasure not a reliable guide to conduct.+--The realization of capacity
+brings with it pleasure. The harmonious realization of all our powers
+would bring harmonious and permanent pleasure or happiness. Pleasure is
+always to be welcomed as a sign of health and activity. Other things
+being equal, the more pleasure we have the better. It is possible
+however to abstract the pleasure from the activity which gives rise to
+it, and make pleasure the end for which we act. This pursuit of pleasure
+for pleasure's sake is delusive and destructive. It is delusive, because
+the direct aim at pleasure turns us aside from the direct aim at
+objects. And when we cease to aim directly at objects, we begin to lose
+the pleasure and zest which only a direct pursuit of objects can
+produce. For instance, we all know that if we go to a picnic or a party
+thinking all the while about having a good time, and asking ourselves
+every now and then whether we are having a good time or not, we find the
+picnic or party a dreadful bore, and ourselves perfectly miserable. We
+know that the whole secret of having a good time on such occasions is to
+get interested in something else; a game, a boat-ride, anything that
+makes us forget ourselves and our pleasures, and helps us to lose
+ourselves in the eager, arduous, absorbing pursuit of something outside
+ourselves. Then we have a glorious time.
+
+The direct pursuit of pleasure is destructive of character, because it
+judges things by the way they affect our personal feelings; which is a
+very shallow and selfish standard of judgment; and because it centers
+interest in the merely emotional side of our nature, which is peculiar
+to ourselves; instead of in the rational part of our nature which is
+common to all men, and unites us to our fellows.
+
+Duty demands not the hap-hazard realization of this or that side of our
+nature. Yet this is what the pursuit of pleasure would lead to. Duty
+demands the realization of all our faculties, in harmony with each
+other, and in proportion to their worth. And to this proportioned and
+harmonious realization, pleasure, pure and simple, is no guide at all.
+Hence, as Aristotle remarks, "In all cases we must be specially on our
+guard against pleasant things and against pleasure: for we can scarce
+judge her impartially." "Again, as the exercises of our faculties differ
+in goodness and badness, and some are to be desired and some to be
+shunned, so do the several pleasures differ; for each exercise has its
+proper pleasure. The pleasure which is proper to a good activity, then,
+is good, and that which is proper to one that is not good is bad." "As
+the exercises of the faculties vary, so do their respective pleasures."
+
+To the same effect John Stuart Mill says that the pleasures which result
+from the exercise of the higher faculties are to be preferred. "It is
+better to be a human being dissatisfied, than a pig satisfied; better to
+be Socrates dissatisfied than a fool satisfied." Whether it is possible
+to stretch, and qualify, and attenuate the conception of pleasure so as
+to make it cover the ideal of human life, without having it, like a
+soap-bubble, burst in the process, is a question foreign to the
+practical purpose of this book. That pleasure, as ordinarily understood
+by plain people, is a treacherous, dangerous, and ruinous guide to
+conduct, moralists of every school declare. Pleasure is the most subtle
+and universal form of temptation. Pleasure is the accompaniment of all
+exercise of power. When it comes rightly it is to be accepted with
+thankfulness. We must remember however that the quality of the act
+determines the worth of the pleasure; and that the amount of pleasure
+does not determine the quality of the act. A pleasant act may be right,
+and it may be wrong. Whether we ought to do it or not must in every case
+be decided on higher grounds.
+
+To the boy who says, "I should like to be something that would make me a
+great man, and very happy besides--something that would not hinder me
+from having a great deal of pleasure"--George Eliot represents "Romola"
+as replying, "That is not easy, my Lillo. It is only a poor sort of
+happiness that could ever come by caring very much about our own narrow
+pleasures. We can only have the highest happiness, such as goes along
+with being a great man, by having wide thoughts, and much feeling for
+the rest of the world as well as for ourselves; and this sort of
+happiness often brings so much pain with it that we can only tell it
+from pain by its being what we would choose before everything else,
+because our souls see it is good. And so, my Lillo, if you mean to act
+nobly and seek to know the best things God has put within reach of men,
+you must learn to fix your mind on that end, and not on what will happen
+to you because of it. And remember, if you were to choose something
+lower, and make it the rule of your life to seek your own pleasure and
+escape from what is disagreeable, calamity might come just the same; and
+it would be calamity falling on a base mind, which is the one form of
+sorrow that has no balm in it, and that may well make a man say--It
+would have been better for me if I had never been born."
+
+
+THE VICE OF DEFECT.
+
++The unscrupulous man acts as he happens to feel like acting.+--Whatever
+course of conduct presents itself as pleasant, or profitable, or easy,
+he adopts. Anything is good enough for him. He seeks to embody no ideal,
+aims consistently at no worthy end, acknowledges no duty, but simply
+yields himself a passive instrument for lust, or avarice, or cowardice,
+or falsehood to play upon. Refusing to be the servant of virtue he
+becomes the slave of vice. Disowning the authority of duty and the
+ideal, he becomes the tool of appetite, the football of circumstance.
+Unscrupulousness is the form of all the vices of defect, when viewed in
+relation to that absence of regard for realization of self, which is
+their common characteristic.
+
+
+THE VICE OF EXCESS.
+
++The exclusive regard for self, in abstraction from those objects and
+social relationships through which alone the self can be truly realized,
+leads to formalism.+--Formalism keeps the law simply for the sake of
+keeping it. Conscientiousness, if it is wise and well-balanced,
+reverences the duties and requirements of the moral life, because these
+duties are the essential conditions of individual and social well-being.
+The law is a means to well-being, which is the end. Formalism makes the
+law an end in itself; and will even sacrifice well-being to law, when
+the two squarely conflict.
+
++Extreme cases in which moral laws may be suspended.+--The particular
+duties, virtues, and laws which society has established and recognized
+are the expressions of reason and experience declaring the conditions of
+human well-being. As such they deserve our profoundest respect; our
+unswerving obedience. Still it is impossible for rules to cover every
+case. There are legitimate, though very rare, exceptions, even to moral
+laws and duties. For instance it is a duty to respect the property of
+others. Yet to save the life of a person who is starving, we are
+justified in taking the property of another without asking his consent.
+To save a person from drowning, we may seize a boat belonging to
+another. To spread the news of a fire, we may take the first horse we
+find, without inquiring who is the owner. To save a sick person from a
+fatal shock, we may withhold facts in violation of the strict duty of
+truthfulness. To promote an important public measure, we may
+deliberately break down our health, spend our private fortune, and
+reduce ourselves to helpless beggary. Such acts violate particular
+duties. They break moral laws. And yet they all are justified in these
+extreme cases by the higher law of love; by the greater duty of devotion
+to the highest good of our fellow-men. The doctrine that "the end
+justifies the means" is a mischievous and dangerous doctrine. Stated in
+that unqualified form, it is easily made the excuse for all sorts of
+immorality. The true solution of the seeming conflict of duties lies in
+the recognition that the larger social good justifies the sacrifice of
+the lesser social good when the two conflict. One must remember,
+however, that the universal recognition of established duties and laws
+is itself the greatest social good; and only the most extreme cases can
+justify a departure from the path of generally recognized and
+established moral law.
+
+These extreme cases when they occur, however, must be dealt with
+bravely. The form of law and rule must be sacrificed to the substance of
+righteousness and love when the two conflict. As Professor Marshall
+remarks in the chapter of his "History of Greek Philosophy" which deals
+with Socrates, "The highest activity does not always take the form of
+conformity to rule. There are critical moments when rules fail, when, in
+fact, obedience to rule would mean disobedience to that higher law, of
+which rules and formul� are at best only an adumbration."
+
+There is nothing more contemptible than that timid, self-seeking virtue
+which will sacrifice the obvious well-being of others to save itself the
+pain of breaking a rule. There is nothing more pitiful than that
+self-righteous virtue which does right, not because it loves the right,
+still less because it loves the person who is affected by its action,
+but simply because it wants to keep its own sweet sense of
+self-righteousness unimpaired. Mrs. Browning gives us a clear example of
+this "harmless life, she called a virtuous life," in the case of the
+frigid aunt of "Aurora Leigh":
+
+                           From that day, she did
+     Her duty to me (I appreciate it
+     In her own word as spoken to herself),
+     Her duty, in large measure, well-pressed out,
+     But measured always. She was generous, bland,
+     More courteous than was tender, gave me still
+     The first place,--as if fearful that God's saints
+     Would look down suddenly and say, 'Herein
+     You missed a point, I think, through lack of love.'
+
+
+THE PENALTY.
+
++Just as continuity in virtue strengthens and unifies character and
+makes life a consistent and harmonious whole; so self-indulgence in
+vicious pleasures disorganizes a man's life and eats the heart out of
+him.+--Corrupt means literally broken. The corrupt man has no soundness,
+no solidity, no unity in his life. He cannot respect himself. Others
+cannot put confidence in him. There is no principle binding each part of
+his life to every other, and holding the whole together. The other words
+by which we describe such a life all spring from the same conception. We
+call such a person dissolute; and dissolute means literally separated,
+loosed, broken apart. We call him dissipated; and dissipated means
+literally scattered, torn apart, thrown away.
+
+These forms of statement all point to the same fact, that the
+unscrupulous pleasure-seeker, the selfish, vicious man has no
+consistent, continuous, coherent life whatever. "The unity of his
+being," as Janet says, "is lost in the multiplicity of his sensations."
+His life is a mere series of disconnected fragments. There is no growth,
+no development. There is nothing on which he can look with approval; no
+consistent career of devotion to worthy objective ends, the fruits of
+which can be witnessed in the improvement of the world in which he has
+lived, and stored up in the character which he has formed.
+
+
+
+
+CHAPTER XXII.
+
+God.
+
+
+In the last chapter we saw that the particular objects and duties which
+make up our environment and moral life are not so many separate affairs;
+but all have a common relation to the self, and its realization. We saw
+that this common relation to the self gives unity to the world of
+objects, the life of duty, the nature of virtue, and the character which
+crowns right living.
+
+There is, however, a deeper, more comprehensive unity in the moral world
+than that which each man constructs for his individual self. The world
+of objects is included in a universal order. The several duties are
+parts of a comprehensive righteousness, which includes the acts of all
+men within its rightful sway. The several virtues are so many aspects of
+one all-embracing moral ideal. The rewards and penalties which follow
+virtue and vice are the expression of a constitution of things which
+makes for righteousness. The Being whose thought includes all objects in
+one comprehensive universe of reason; whose will is uttered in the voice
+of duty; whose holiness is revealed in the highest ideal of virtue we
+can form; and whose authority is declared in those eternal and
+indissoluble bonds which bind virtue and reward, vice and penalty,
+together, is God.
+
+
+THE DUTY.
+
++Communion with God is the safeguard of virtue, the secret of resistance
+to temptation, the source of moral and spiritual power.+--Our minds are
+too small to carry consciously and in detail; our wills are too frail to
+hold in readiness at every moment the principles and motives of moral
+conduct. God alone is great enough for this.
+
+We can make him the keeper of our moral precepts and the guardian of our
+lives. And then when we are in need of guidance, help, and strength, we
+can go to him, and by devoutly seeking to know and do his will, we can
+recover the principles and reinforce the motives of right conduct that
+we have intrusted to his keeping; and ofttimes we get, in addition,
+larger views of duty and nobler impulses to virtue than we have ever
+consciously possessed before. Just as the love of father or mother
+clarifies a child's perception of what is right, and intensifies his
+will to do it, so the love of God has power to make us strong to resist
+temptation, resolute to do our duty, and strenuous in the endeavor to
+advance the kingdom of righteousness and love.
+
+Into the particular doctrines and institutions of religion it is not the
+purpose of this book to enter. These are matters which each individual
+learns best from his own father and mother, and from the church in which
+he has been brought up. Our account of ethics, however, would be
+seriously incomplete, were we to omit to point out the immense and
+indispensable strength and help we may gain for the moral life, by
+approaching it in the religious spirit.
+
++Ethics and religion each needs the other.+--They are in reality, one
+the detailed and particular, the other the comprehensive and universal
+aspect of the same world of duty and virtue. Morality without religion
+is a cold, dry, dreary, mass of disconnected rules and requirements.
+Religion without morality, is an empty, formal, unsubstantial shadow.
+Only when the two are united, only when we bring to the particular
+duties of ethics the infinite aspiration and inspiration of religion,
+and give to the universal forms of religion the concrete contents of
+human and temporal relationships, do we gain a spiritual life which is
+at the same time clear and strong, elevated and practical, ideal and
+real.
+
+
+THE VIRTUE.
+
++Just as God includes all objects in his thought, all duties in his
+will, all virtues in his ideal; so the man who communes with him, and
+surrenders his will to him in obedience and trust and love, partakes of
+this same wholeness and holiness.+--Loving God, he is led to love all
+that God loves, to love all good. And holiness is the love of all that
+is good and the hatred of all that is evil.
+
+Complete holiness is not wrought out in its concrete relations all at
+once, nor ever in this earthly life, by the religious, any more than by
+the moral man. Temptations are frequent all along the way, and the falls
+many and grievous to the last. But from all deliberately cherished
+identification of his inmost heart and will with evil, the truly
+religious man is forevermore set free. From the moment one's will is
+entirely surrendered to God, and the divine ideal of life and conduct is
+accepted, a new and holy life begins.
+
+Old temptations may surprise him into unrighteous deeds; old habits may
+still assert themselves, old lusts may drift back on the returning tides
+of past associations; old vices may continue to crop out.
+
+In reality, however, they are already dead. They are like the leaves
+that continue to look green upon the branches of a tree that has been
+cut down; or the momentum of a train after the steam is shut off and the
+brakes are on.
+
+God, who is all-wise, sees that in such a man sin is in principle dead;
+and he judges him accordingly. If penitence for past sins and present
+falls be genuine; if the desire to do his will be earnest; He takes the
+will for the deed, penitence for performance, aspiration for attainment.
+Such judgment is not merely merciful. It is just. Or rather, it is the
+blending of mercy and justice in love. It is judgment according to the
+deeper, internal aspect of a man, instead of judgment according to the
+superficial, outward aspect. For the will is the center and core of
+personality. What a man desires and strives for with all his heart,
+that he is. What he repents of and repudiates with the whole strength of
+his frail and imperfect nature, that he has ceased to be.
+
+Thus religion, or whole-souled devotion to God, gives a sense of
+completeness, and attainment, and security, and peace, which mere
+ethics, or adjustment to the separate fragmentary objects which
+constitute our environment, can never give. The moral life is from its
+very nature partial, fragmentary, and finite. The religious life by
+penitence and faith and hope and love, rises above the finite with its
+limitations, and the temporal with its sins and failings, and lays hold
+on the infinite ideal and the eternal goodness, with its boundless
+horizon and its perfect peace. The religious life, like the moral, is
+progressive. But, as Principal Caird remarks, "It is progress, not
+towards, but within, the infinite." Union with God in sincere devotion
+to his holy will, is the "promise and potency" of harmonious relations
+with that whole ethical and spiritual universe which his thought and
+will includes.
+
+
+THE REWARD.
+
++The reward of communion with God and comprehensive righteousness of
+conduct is spiritual life.+--The righteous man, the man who walks with
+God, is in principle and purpose identified with every just cause, with
+every step of human progress, with every sphere of man's well-being. To
+him property is a sacred trust, time a golden opportunity, truth a
+divine revelation, Nature the visible garment of God, humanity a holy
+brotherhood, the family, society, and the state are God-ordained
+institutions, with God-given laws. Through the one fundamental devotion
+of his heart and will to God, the religious man is made a partaker in
+all these spheres of life in which the creative will of God is
+progressively revealed. All that is God's belong to the religious man.
+For he is God's child. And all these things are his inheritance.
+
+To the religious man, therefore, there is open a boundless career for
+service, sacrifice, devotion and appropriation. Every power, every
+affection, every aspiration within him has its counterpart in the
+outward universe. The universe is his Father's house; and therefore his
+own home. All that it contains are so many opportunities for the
+development and realization of his God-given nature.
+
+To dwell in active, friendly, loving relation to all that is without; to
+be
+
+                  wedded to this goodly universe
+     In love and holy passion,
+
+to be heirs with God of the spiritual riches it contains: this is life
+indeed. "The gift of God is eternal life."
+
++Religion is the crown and consummation of ethics.+--Religion gathers up
+into their unity the scattered fragments of duty and virtue which it has
+been the aim of our ethical studies to discern apart. Religion presents
+as the will of the all-wise, all-loving Father, those duties and virtues
+which ethics presents as the conditions of our own self-realization.
+Religion is the perfect circle of which the moral virtues are the
+constituent arcs. Fullness of life is the reward of righteousness, the
+gift of God, the one comprehensive good, of which the several rewards
+which follow the practice of particular duties and virtues are the
+constituent elements.
+
+
+THE TEMPTATION.
+
++The universal will of God, working in conformity with impartial law,
+and seeking the equal good of all, often seems to be in sharp conflict
+with the interests of the individual self.+--If his working is
+irresistible we are tempted to repine and rebel. If his will is simply
+declared, and left for us to carry out by the free obedience of our
+wills, then we are tempted to sacrifice the universal good to which the
+divine will points, and to assert instead some selfish interest of our
+own. Self-will is, from the religious point of view, the form of all
+temptation. The ends at which God aims when he bids us sacrifice our
+immediate private interests are so remote that they seem to us unreal;
+and often they are so vast that we fail to comprehend them at all. In
+such crises faith alone can save us--faith to believe that God is wiser
+than we are, faith to believe that his universal laws are better than
+any private exceptions we can make in our own interest, faith to
+believe that the universal good is of more consequence than our
+individual gain. Such faith is hard to grasp and difficult to maintain;
+and consequently the temptation of self-will is exceedingly seductive,
+and is never far from any one of us.
+
+
+THE VICE OF DEFECT.
+
++Sin is short-coming, missing the mark of our true being, which is to be
+found only in union with God.+--Sin is the attempt to live apart from
+God, or as if there were no God. It is transgression of his laws. It is
+the attempt to make a world of our own, from which in whole or in part
+we try to exclude God, and escape the jurisdiction of his laws. All
+wrong-doing, all vice, all neglect of duty, is in reality a violation of
+the divine will. But not until the individual comes to recognize the
+divine will, and in spite of this recognition that all duty is divine,
+deliberately turns aside from God and duty together, does vice become
+sin.
+
+
+THE VICE OF EXCESS.
+
++Devotion to God as distinct from or in opposition to devotion to those
+concrete duties and human relationship wherein the divine will is
+expressed, is hypocrisy.+--"If a man say I love God and hateth his
+brother he is a liar: for he that loveth not his brother whom he hath
+seen, cannot love God whom he hath not seen."
+
+Pure religion begins in faith and ends in works. It draws from God the
+inspiration to serve in righteousness and love our fellow-men. If faith
+stop short of God, and rest in church, or creed, or priest; if work stop
+short of actual service of our fellow-men, and rest in splendor of
+ritual or glow of pious feeling, or orthodoxy of belief; then our
+religion becomes a vain and hollow thing, and we become Pharisees and
+hypocrites.
+
+
+THE PENALTY.
+
++The wages of sin is death.+--The penalty of each particular vice we
+have seen to be the dwarfing, stunting, decay, and deadening of that
+particular side of our nature that is effected by it. Intemperance
+brings disease; wastefulness brings want; cruelty brings brutality;
+ugliness brings coarseness; exclusiveness brings isolation; treason
+brings anarchy. Just in so far as one cuts himself off from the moral
+order which is the expression of God's will; just in so far as there is
+sin, there is privation, deadening, and decay. As long as we live in
+this world it is impossible to live an utterly vicious life; to cut
+ourselves off completely from God and his order and his laws. To do that
+would be instant death. The man who should embody all the vices and none
+of the virtues, would be intolerable to others, unendurable even to
+himself. The penalty of an all-round life of vice and sin would be
+greater than man could endure and live. This fearful end is seldom
+reached in this life. Some redeeming virtues save even the worst of men
+from this full and final penalty of sin. The man, however, who
+deliberately rejects God as his friend and guide to righteous living;
+the man who deliberately makes self-will and sin the ruling principle of
+his life, is started on a road, which, if followed to the end, leads
+inevitably to death. He is excluding himself from that sphere of good,
+that career of service and devotion, wherein alone true life is to be
+found. He is banishing himself to that outer darkness which is our
+figurative expression for the absence of all those rewards of virtue and
+the presence of all those penalties of vice which our previous studies
+have brought to our attention. "Sin, when it is full-grown, bringeth
+forth death." "The wages of sin is death."
+
+
+THE END.
+
+
+
+
+INDEX.
+
+
+   Abstinence, total, 14-16
+
+   Adulteration, 47
+
+   Affectation, 86, 87
+
+   Alcibiades, on personal appearance, 22
+
+   Ambition, true and false, 164
+
+   Amusement, 28;
+     seeking, 30
+
+   Animals, 98
+
+   Anxiety, 63
+
+   Aristotle, on friendship, 137;
+     on pleasure, 187
+
+   Arnold, M., on insincerity, 105;
+     on "quiet work," 39
+
+   Art, 89
+
+   Asceticism, 12
+
+
+   Bashfulness, 106
+
+   Beauty, 90, 92;
+     how to cultivate the love of, 91;
+     ideal of, 89
+
+   Benevolence, 118
+
+   Betrayal, 141
+
+   Betting, a form of gambling, 78
+
+   Brothers, duties of, 145
+
+   Browning, Mrs. E. B., on self-centered virtue, 192
+
+   Browning, Robert, on strength, 72;
+     on love, 115
+
+   Building and loan associations, 42
+
+
+   Caird, John, on morality and religion, 198
+
+   Carelessness, 68, 69
+
+   Carlyle, Thomas, on human fellowship, 156;
+     on work, 32
+
+   Character, 182, 184
+
+   Charity, 118
+
+   Cheating, 48
+
+   Childhood, 40
+
+   Children, duty of, to their parents, 145
+
+   Civilization rests on law, 161
+
+   Coleridge, S. T., on kindness to animals, 101
+
+   Confidence, 56
+
+   Conflict of duties, 191
+
+   Conscience, absolute authority of, 181
+
+   Conscientiousness, 180, 182
+
+   Constraint, 176
+
+   Co-operation, 170;
+     two kinds of, 171
+
+   Co-ordination, 60
+
+   Courage, 73, 75;
+     moral, 74
+
+   Cowardice, moral, 76;
+     the shame of, 79
+
+   Craik, Mrs. D. M., on marriage, 147
+
+   Cruelty, 102, 103
+
+   Cynicism regarding appearance, 21
+
+
+   Death, the wages of sin, 202
+
+   Debility, the penalty of neglected exercise, 31
+
+   Debt, 43
+
+   Devotion of husband and wife, 152
+
+   Discord, 64
+
+   Disease, 17, 18
+
+   Dishonesty, 49
+
+   Dissipation, 193
+
+   Dissoluteness, 193
+
+   Divorce, 148
+
+   Dress, 19, 20, 21
+
+   Drink, 9
+
+   Drunkenness, 13
+
+   Dude, the, 23
+
+   Duties, conflict of, 191
+
+   Duty, 2, 187
+
+
+   Economy, 42
+
+   Effusiveness, 142
+
+   Eliot, George, on sympathy, 110;
+    on happiness, 188
+
+   Emerson, R. W., on friendship, 140, 143
+
+   Energy, the value of superfluous, 26
+
+   Ennui, 30
+
+   Enjoyment, the only true, 86
+
+   Epicurus, on the duty of friends, 139
+
+   Equivalence in trade, 46
+
+   Ethics, 1
+
+   Ethics and religion, 196
+
+   Example, responsibility for, 15
+
+   Exchange, 46
+
+   Excitement, 27
+
+   Exclusiveness, 142
+
+   Exercise, necessity of, 25
+
+
+   Faith, 200
+
+   Falsehood, the forms of, 57
+
+   Family, the, 144
+
+   Fastidiousness, 23
+
+   Fellowship, 104
+
+   Food, 9
+
+   Foolhardiness, 77
+
+   Forgiveness, 130
+
+   Formalism, 190
+
+   Fortune, 70
+
+   Freedom is complete self-expression, 173
+
+   Friendship, 137
+
+
+   Gambling, 78
+
+   Games, value of, 26
+
+   Gluttony, 13
+
+   God, 194
+
+   Golden Rule, the, 107
+
+   Gossip, the mischievousness of, 57
+
+
+   Habit, 3
+
+   Harmony, 90
+
+   Hegel, on duty in personal relations, 2
+
+   Heredity, 51
+
+   Hill, Octavia, on benevolence, 120
+
+   Holiness, 196
+
+   Home, 149, 150
+
+   Honesty, 47
+
+   Hospitality, 105
+
+   Husband and wife, 149
+
+   Hypocrisy, 105, 201
+
+
+   Ideal of Beauty, 89
+
+   Idleness, 33
+
+   Independence, 150, 151, 152
+
+   Indorsing notes, 50
+
+   Indiscriminate charity, 125
+
+   Individualism, 150, 153, 154
+
+   Industry, 35
+
+   Isolation, 143
+
+
+   Janet, Paul, on dissipation, 193
+
+   Justice, 128
+
+
+   Kant, on humanity an end, 106;
+     on importance of social relations, 109;
+     on a lie, 59;
+     on universality as test of conduct, 169
+
+   Keats on beauty, 93
+
+   Kindness, 100
+
+   Knowledge, 53
+
+
+   Law, uniformity of, 70
+
+   Laziness, the slavery of, 37;
+     leads to poverty, 39
+
+   Lenity, 134, 135;
+     its effect on the offender, 135
+
+   Life insurance, 42
+
+   Loneliness, 156
+
+   Love, 106, 107, 108, 111
+
+   Lowell, J. R., on success, 173
+
+   Loyalty, 148
+
+   Luxury, the perversion of beauty, 93
+
+   Lying, 58, 59
+
+
+   Marriage, 146, 153
+
+   Marshall, J., on conformity to rule, 191
+
+   Martineau, on censoriousness, 58
+
+   Maudsley, on hereditary effects of dishonesty, 51
+
+   Meanness, 51, 174, 175, 177
+
+   Mill, John Stuart, on pleasure, 187;
+     unity with fellow-men, 108
+
+   Miserliness, 44, 45
+
+   Moral courage, 74
+
+   Moroseness, 29
+
+   Morris, William, on simplicity of life, 92
+
+
+   Nature, 81
+
+   Neatness, 20
+
+   Niggardliness, 124
+
+   Notes, indorsement of, 50
+
+
+   Obtuseness, 86, 87
+
+   Officiousness, 176
+
+   Old age, provision for, 40
+
+   Opium habit, 16
+
+   Orderliness, 66
+
+   Organization, the function of the state, 157
+
+   Overwork, the folly of, 38
+
+
+   Parents, duties of, to children, 145
+
+   Party, political, 160
+
+   Patriotism, 160
+
+   Peace, 198
+
+   Perfection, 90
+
+   Place for everything, 65
+
+   Plato, on virtue and vice, 6;
+     refutation of the Cynic, 22;
+     on obedience to laws, 159
+
+   Pleasure, 71, 186
+
+   Politeness, 172
+
+   Politician, and statesman, 161
+
+   Potter, Bishop, on giving, 119
+
+   Poverty, the causes of, 117
+
+   Pride, 142
+
+   Prigs, 182
+
+   Procrastination, 62
+
+   Profit-sharing, 170
+
+   Property, 40
+
+   Prudence, 61
+
+   Public spirit, 171
+
+   Punishment, the function of, 128;
+     good for the wrong-doer, 129
+
+
+   Quackery, 49
+
+
+   Raffling, a form of gambling, 78
+
+   Red-tape, 68
+
+   Reformation, 131
+
+   Reformer, 170
+
+   Religion, 195, 198
+
+   Religion and ethics, 196, 199
+
+   Reward of virtue, 4
+
+   Rich, the idle, 33
+
+   Rights, our own, 50;
+     of others, 158
+
+   Royce, J., on regarding others as persons, 107, 169
+
+   Rules, 183, 191
+
+   Ruskin, John, on the home, 150;
+     on truth, 54
+
+
+   Saving, systematic, 41, 43
+
+   Savings-banks, 42
+
+   Scandal, the mischievousness of, 57
+
+   Scott, Sir Walter, on deceit, 56
+
+   Selfishness, 112;
+     the penalty of, 115
+
+   Self-indulgence, 192
+
+   Self-interest, 174
+
+   Self-obliteration for the sake of family, 154, 155
+
+   Self-realization, 179
+
+   Self-righteousness, 192
+
+   Self-will, 200
+
+   Sentimentality, 113, 114
+
+   Severity, 133, 135;
+     effect of, on the offender, 135
+
+   Shakespeare, on music, 95
+
+   Simplicity of life, 92
+
+   Sin, 201
+
+   Sisters, duties of, 145
+
+   Slavery, 178
+
+   Slovenliness, 22, 23
+
+   Social ideal, 170
+
+   Society, 167
+
+   Social responsibility, 15
+
+   Socrates, on obedience to law, 159
+
+   Soft places, to be avoided, 36
+
+   Space, 65
+
+   Speculation, a form of gambling, 79
+
+   Spencer, Herbert, on abundant energy, 27;
+     on deficient energy, 29
+
+   Spendthrift, the, 45
+
+   Spinoza, on the difficulty of excellence, 97
+
+   Spiritual life, the reward of righteousness, 198
+
+   "Spoils system," 162
+
+   Sports, value of, 26
+
+   Stagnation, 87
+
+   State, developed out of the family, 157
+
+   Statesman and politician, 161
+
+   Stealing, 48
+
+   Stoicism, 71, 110
+
+   Strength, the secret of, 72
+
+   Strife, the penalty of selfishness, 115
+
+   Success, 173
+
+   Superiority to fortune, the secret of, 71
+
+   Sympathy, 123
+
+   System, 66, 67
+
+
+   Temperance, 10-15
+
+   Temptation, 5
+
+   Terence, oneness of individual with humanity, 106
+
+   Time, 60
+
+   Tobacco, 16, 17
+
+   Trade, importance of learning a, 34
+
+   ----, equivalence in, 46
+
+   Tranquillity, 39
+
+   Treason, 163
+
+   Truth, 53, 54
+
+
+   Ugliness, 94
+
+   Unscrupulousness, 189
+
+
+   Vengeance, 131, 132
+
+   Veracity, 55
+
+   Vice, 5
+
+   Virtue, 3
+
+   Vulgarity, akin to laziness, 96
+
+
+   Wastefulness, 44, 45
+
+   Wealth, 36
+
+   Well-being, the conditions of, 118
+
+   Whitman, Walt, on the feelings of animals, 99
+
+   Whittier, J. G., on acting contrary to convictions, 79
+
+   Wife, and husband, 149
+
+   Woman's sphere, 34
+
+   Wordsworth, on books, 53;
+     on courage, 75;
+     on the influence of Nature, 82, 83, 84;
+     on neglecting Nature, 85;
+     on cruelty to animals, 102
+
+   Work, 32, 35
+
+
+
+
+TRANSCRIBER'S NOTES:
+
+
+The following words appear with and without hyphens. They have been left
+as in the original.
+
+     life-long          lifelong
+     Profit-sharing     profit sharing
+     Red-tape           red tape
+     short-coming       shortcoming
+     wrong-doer         wrongdoer
+     wrong-doers        wrongdoers
+     wrong-doing        wrongdoing
+
+The following corrections were made to the text:
+
+     page 13: Alcoholic[original has Alchoholic] drink produces
+
+     page 15: moderate use of alcoholic[original has alchoholic]
+     drinks
+
+     page 28: form of recreation becomes indispensable[original has
+     indispensaable]
+
+     page 55: that we withhold[original has withold] the truth
+
+     page 58: the worst pest that infests[original has invests]
+
+     page 62: for to-morrow we die.[original has comma]
+
+     page 70: by invariable laws.[original has comma] Every event
+
+     page 101: give it the reasonable[original has resonable]
+     attention
+
+     page 106: letters, or philanthropy[original has philanthrophy]
+     or social problems
+
+     page 113: on hand wherever[original has whereever] there is a
+     chance
+
+     page 122: THE REWARD.[original has comma]
+
+     page 133: the offender which metes[original has meets] out to
+     him
+
+     page 148: demonstrate the utter impossibility[original has
+     impossibilty]
+
+     page 177: with which he identifies[original has indentifies]
+     himself
+
+     page 191: we may withhold[original has withold] facts in
+     violation
+
+     page 197: falls many and grievous[original has grevious] to
+     the last
+
+     page 198: in principle and purpose identified[original has
+     indentified] with
+
+     page 206: index entry for Gluttony was put in alphabetic
+     order[original has it listed after Gossip]
+
+     page 206: Hypocrisy, 105, 201[original has 105-201]
+
+     page 206: Marriage, 146, 156[original has viii and ix listed
+     as well--page viii is blank and page ix does not exist]
+
+     page 207: Obscenity, viii[entry removed because page viii is
+     blank]
+
+     page 207: Parents, duties of, to children, 145[reference to
+     page vi removed--page vi is part of the outline]
+
+     page 207: Purity, viii[entry removed because page viii is
+     blank]
+
+     page 207: index entries for Reformer and Religion separated
+     and semi-colon removed[original has Reformer, 170; Religion,
+     195, 198]
+
+     page 207: Sensuality, ix[entry removed because there is no
+     page ix]
+
+     page 207: Sexual passions, vii[entry removed--page vii is part
+     of the outline]
+
+In the index, there is an entry for "Craik, Mrs. D. M." Her name is not
+mentioned in the book, but she is the author of "John Halifax,
+Gentleman" which is referenced on page 147.
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Practical Ethics, by William DeWitt Hyde
+
+*** END OF THIS PROJECT GUTENBERG EBOOK PRACTICAL ETHICS ***
+
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+<pre>
+
+The Project Gutenberg EBook of Practical Ethics, by William DeWitt Hyde
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Practical Ethics
+
+Author: William DeWitt Hyde
+
+Release Date: January 20, 2008 [EBook #24372]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK PRACTICAL ETHICS ***
+
+
+
+
+Produced by Bill Tozier, Barbara Tozier, Lisa Reigel, and
+the Online Distributed Proofreading Team at
+http://www.pgdp.net
+
+
+
+
+
+
+</pre>
+
+
+<div class="notebox">
+<p>Transcriber's Notes:</p>
+
+<p>Click on the page number to see an image of the page.</p>
+
+<p>A few typographical errors have been corrected. They have been
+<ins class="corr" title="like this">underlined</ins> in the text. Position your mouse over the word to see the
+correction. A complete set of notes <a href="#TN">follows</a> the text.</p>
+</div>
+
+<p><span class='pagenum'><a name="Page_i" id="Page_i"></a>[<a href="./images/i.png">i</a>]</span></p>
+
+
+<p class="smallgap">&nbsp;</p>
+<h1>PRACTICAL ETHICS</h1>
+
+<p class="gap">&nbsp;</p>
+<p class="p1">BY</p>
+
+<h2><span class="smcap">WILLIAM DeWITT HYDE, D. D.</span></h2>
+<p class="p1"><i>President of Bowdoin College</i></p>
+
+<p class="biggap">&nbsp;</p>
+<p class="p2">NEW YORK<br />
+HENRY HOLT AND COMPANY</p>
+
+
+<p class="gap"><span class='pagenum'><a name="Page_ii" id="Page_ii"></a>[<a href="./images/ii.png">ii</a>]</span></p>
+<p class="p2"><span class="smcap">Copyright</span>, 1892,<br />
+BY<br />
+HENRY HOLT &amp; CO.</p>
+
+
+<p class="gap">&nbsp;</p>
+<p class="p2">THE MERSHON COMPANY PRESS,<br />
+RAHWAY, N. J.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_iii" id="Page_iii"></a>[<a href="./images/iii.png">iii</a>]</span></p>
+<h2>PREFACE.</h2>
+
+
+<p>The steady stream of works on ethics during the last ten years, rising
+almost to a torrent within the past few months, renders it necessary for
+even the tiniest rill to justify its slender contribution to the already
+swollen flood.</p>
+
+<p>On the one hand treatises abound which are exhaustive in their
+presentation of ethical theory. On the other hand books are plenty which
+give good moral advice with great elaborateness of detail. Each type of
+work has its place and function. The one is excellent mental gymnastic
+for the mature; the other admirable emotional pabulum for the childish
+mind. Neither, however, is adapted both to satisfy the intellect and
+quicken the conscience at that critical period when the youth has put
+away childish things and is reaching out after manly and womanly ideals.</p>
+
+<p>The book which shall meet this want must have theory; yet the theory
+must not be made obtrusive, nor stated too abstractly. The theory must
+be deeply imbedded in the structure of the work; and must commend
+itself, not by metaphysical deduction from first principles, but by its
+ability to comprehend <span class='pagenum'><a name="Page_iv" id="Page_iv"></a>[<a href="./images/iv.png">iv</a>]</span>in a rational and intelligible order the concrete
+facts with which conduct has to do.</p>
+
+<p>Such a book must be direct and practical. It must contain clear-cut
+presentation of duties to be done, virtues to be cultivated, temptations
+to be overcome, and vices to be shunned: yet this must be done, not by
+preaching and exhortation, but by showing the place these things occupy
+in a coherent system of reasoned knowledge.</p>
+
+<p>Such a blending of theory and practice, of faith and works, is the aim
+and purpose of this book.</p>
+
+<p>The only explicit suggestions of theory are in the introduction (which
+should not be taken as the first lesson) and in the last two chapters.
+Religion is presented as the consummation, rather than the foundation of
+ethics; and the brief sketch of religion in the concluding chapter is
+confined to those broad outlines which are accepted, with more or less
+explicitness, by Jew and Christian, Catholic and Protestant, Orthodox
+and Liberal.</p>
+
+<p class="authorsc">WILLIAM DeWITT HYDE.</p>
+
+<p style="margin-left: 2em;"><span class="smcap">Bowdoin College</span>,<br />
+<span style="margin-left: 2em; font-variant: small-caps;">Brunswick, Me.</span> May 10, 1892.</p>
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_v" id="Page_v"></a>[<a href="./images/v.png">v</a>]</span></p>
+<h2>CONTENTS.</h2>
+
+
+<div class="centered">
+<table summary="Table of Contents" cellpadding="4" cellspacing="0">
+<tr>
+  <td class="tdleft" colspan="2"><span style="font-size:x-small">CHAPTER</span></td>
+  <td class="tdright"><span style="font-size:x-small">PAGE</span></td>
+</tr>
+<tr>
+  <td>&nbsp;</td>
+  <td class="tdlsc">Introduction,</td>
+  <td class="tdright"><a href="#Page_1">1</a></td>
+</tr>
+<tr>
+  <td class="tdright">I.</td>
+  <td class="tdlsc" style="padding-right: 15em;">Food and Drink,</td>
+  <td class="tdright"><a href="#Page_9">9</a></td>
+</tr>
+<tr>
+  <td class="tdright">II.</td>
+  <td class="tdlsc">Dress,</td>
+  <td class="tdright"><a href="#Page_19">19</a></td>
+</tr>
+<tr>
+  <td class="tdright">III.</td>
+  <td class="tdlsc">Exercise,</td>
+  <td class="tdright"><a href="#Page_25">25</a></td>
+</tr>
+<tr>
+  <td class="tdright">IV.</td>
+  <td class="tdlsc">Work,</td>
+  <td class="tdright"><a href="#Page_32">32</a></td>
+</tr>
+<tr>
+  <td class="tdright">V.</td>
+  <td class="tdlsc">Property,</td>
+  <td class="tdright"><a href="#Page_40">40</a></td>
+</tr>
+<tr>
+  <td class="tdright">VI.</td>
+  <td class="tdlsc">Exchange,</td>
+  <td class="tdright"><a href="#Page_46">46</a></td>
+</tr>
+<tr>
+  <td class="tdright">VII.</td>
+  <td class="tdlsc">Knowledge,</td>
+  <td class="tdright"><a href="#Page_53">53</a></td>
+</tr>
+<tr>
+  <td class="tdright">VIII.</td>
+  <td class="tdlsc">Time,</td>
+  <td class="tdright"><a href="#Page_60">60</a></td>
+</tr>
+<tr>
+  <td class="tdright">IX.</td>
+  <td class="tdlsc">Space,</td>
+  <td class="tdright"><a href="#Page_65">65</a></td>
+</tr>
+<tr>
+  <td class="tdright">X.</td>
+  <td class="tdlsc">Fortune,</td>
+  <td class="tdright"><a href="#Page_70">70</a></td>
+</tr>
+<tr>
+  <td class="tdright">XI.</td>
+  <td class="tdlsc">Nature,</td>
+  <td class="tdright"><a href="#Page_81">81</a></td>
+</tr>
+<tr>
+  <td class="tdright">XII.</td>
+  <td class="tdlsc">Art,</td>
+  <td class="tdright"><a href="#Page_89">89</a></td>
+</tr>
+<tr>
+  <td class="tdright">XIII.</td>
+  <td class="tdlsc">Animals,</td>
+  <td class="tdright"><a href="#Page_98">98</a></td>
+</tr>
+<tr>
+  <td class="tdright">XIV.</td>
+  <td class="tdlsc">Fellow-men,</td>
+  <td class="tdright"><a href="#Page_104">104</a></td>
+</tr>
+<tr>
+  <td class="tdright">XV.</td>
+  <td class="tdlsc">The Poor,</td>
+  <td class="tdright"><a href="#Page_117">117</a></td>
+</tr>
+<tr>
+  <td class="tdright">XVI.</td>
+  <td class="tdlsc">Wrongdoers,</td>
+  <td class="tdright"><a href="#Page_127">127</a></td>
+</tr>
+<tr>
+  <td class="tdright">XVII.</td>
+  <td class="tdlsc">Friends,</td>
+  <td class="tdright"><a href="#Page_137">137</a></td>
+</tr>
+<tr>
+  <td class="tdright">XVIII.</td>
+  <td class="tdlsc">Family,</td>
+  <td class="tdright"><a href="#Page_144">144</a></td>
+</tr>
+<tr>
+  <td class="tdright">XIX.</td>
+  <td class="tdlsc">State,</td>
+  <td class="tdright"><a href="#Page_157">157</a></td>
+</tr>
+<tr>
+  <td class="tdright">XX.</td>
+  <td class="tdlsc">Society,</td>
+  <td class="tdright"><a href="#Page_167">167</a></td>
+</tr>
+<tr>
+  <td class="tdright">XXI.</td>
+  <td class="tdlsc">Self,</td>
+  <td class="tdright"><a href="#Page_179">179</a></td>
+</tr>
+<tr>
+  <td class="tdright">XXII.</td>
+  <td class="tdlsc">God,</td>
+  <td class="tdright"><a href="#Page_194">194</a></td>
+</tr>
+</table>
+</div>
+
+
+<p><span class='pagenum'><a name="Page_vi" id="Page_vi"></a>[<a href="./images/vi.png">vi</a>]</span><br />
+<span class='pagenum'><a name="Page_vii" id="Page_vii"></a>[<a href="./images/vii.png">vii</a>]</span></p>
+
+
+<div class="centered">
+<table border="0" cellpadding="4" cellspacing="0" summary="Duty, Virtue, Reward, Temptation, Vice of Defect, Vice of Excess, and Penalty of ethical subjects">
+<tr>
+  <td class="tdctrbig" colspan="8"><a name="outline" id="outline"></a>OUTLINE OF PRACTICAL ETHICS</td>
+</tr>
+<tr>
+  <td class="tdctrsc" colspan="8">See <a href="#last_para">Last Paragraph</a> of Introduction.</td>
+</tr>
+<tr>
+  <td class="tdcentertbr">Object.</td>
+  <td class="tdcentertbr">Duty.</td>
+  <td class="tdcentertbr">Virtue.</td>
+  <td class="tdcentertbr">Reward.</td>
+  <td class="tdcentertbr">Temptation</td>
+  <td class="tdcentertbr">Vice of Defect</td>
+  <td class="tdcentertbr">Vice of Excess</td>
+  <td class="tdcentertb">Penalty</td>
+</tr>
+<tr>
+  <td class="tdleftr">Food&nbsp;and&nbsp;drink,</td>
+  <td class="tdleftr">Vigor,</td>
+  <td class="tdleftr">Temperance,</td>
+  <td class="tdleftr">Health,</td>
+  <td class="tdleftr">Appetite,</td>
+  <td class="tdleftr">Asceticism,</td>
+  <td class="tdleftr">Intemperance,</td>
+  <td class="tdleft">Disease.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Dress,</td>
+  <td class="tdleftr">Comeliness,</td>
+  <td class="tdleftr">Neatness,</td>
+  <td class="tdleftr">Respectability,</td>
+  <td class="tdleftr">Vanity,</td>
+  <td class="tdleftr">Slovenliness,</td>
+  <td class="tdleftr">Fastidiousness,</td>
+  <td class="tdleft">Contempt.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Exercise,</td>
+  <td class="tdleftr">Recreation,</td>
+  <td class="tdleftr">Cheerfulness,</td>
+  <td class="tdleftr">Energy,</td>
+  <td class="tdleftr">Excitement,</td>
+  <td class="tdleftr">Morbidness,</td>
+  <td class="tdleftr">Frivolity,</td>
+  <td class="tdleft">Debility.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Work,</td>
+  <td class="tdleftr">Self-support,</td>
+  <td class="tdleftr">Industry,</td>
+  <td class="tdleftr">Wealth,</td>
+  <td class="tdleftr">Ease,</td>
+  <td class="tdleftr">Laziness,</td>
+  <td class="tdleftr">Overwork,</td>
+  <td class="tdleft">Poverty.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Property,</td>
+  <td class="tdleftr">Provision,</td>
+  <td class="tdleftr">Economy,</td>
+  <td class="tdleftr">Prosperity,</td>
+  <td class="tdleftr">Indulgence,</td>
+  <td class="tdleftr">Wastefulness,</td>
+  <td class="tdleftr">Miserliness,</td>
+  <td class="tdleft">Want.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Exchange,</td>
+  <td class="tdleftr">Equivalence,</td>
+  <td class="tdleftr">Honesty,</td>
+  <td class="tdleftr">Self-respect,</td>
+  <td class="tdleftr">Gain,</td>
+  <td class="tdleftr">Dishonesty,</td>
+  <td class="tdleftr">Compliance,</td>
+  <td class="tdleft">Degradation.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Sex,</td>
+  <td class="tdleftr">Reproduction,</td>
+  <td class="tdleftr">Purity,</td>
+  <td class="tdleftr">Sweetness,</td>
+  <td class="tdleftr">Lust,</td>
+  <td class="tdleftr">Prudery,</td>
+  <td class="tdleftr">Sensuality,</td>
+  <td class="tdleft">Bitterness.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Knowledge,</td>
+  <td class="tdleftr">Truth,</td>
+  <td class="tdleftr">Veracity,</td>
+  <td class="tdleftr">Confidence,</td>
+  <td class="tdleftr">Ignorance,</td>
+  <td class="tdleftr">Falsehood,</td>
+  <td class="tdleftr">Gossip,</td>
+  <td class="tdleft">Distrust.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Time,</td>
+  <td class="tdleftr">Co-ordination,</td>
+  <td class="tdleftr">Prudence,</td>
+  <td class="tdleftr">Harmony,</td>
+  <td class="tdleftr">Dissipation,</td>
+  <td class="tdleftr">Procrastination,</td>
+  <td class="tdleftr">Anxiety,</td>
+  <td class="tdleft">Discord.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Space,</td>
+  <td class="tdleftr">System,</td>
+  <td class="tdleftr">Orderliness,</td>
+  <td class="tdleftr">Efficiency,</td>
+  <td class="tdleftr">Disorder,</td>
+  <td class="tdleftr">Carelessness,</td>
+  <td class="tdleftr">Red Tape,</td>
+  <td class="tdleft">Obstruction.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Fortune,</td>
+  <td class="tdleftr">Superiority,</td>
+  <td class="tdleftr">Courage,</td>
+  <td class="tdleftr">Honor,</td>
+  <td class="tdleftr">Risk,</td>
+  <td class="tdleftr">Cowardice,</td>
+  <td class="tdleftr">Gambling,</td>
+  <td class="tdleft">Shame.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Nature,</td>
+  <td class="tdleftr">Appreciation,</td>
+  <td class="tdleftr">Sensitiveness,</td>
+  <td class="tdleftr">Inspiration,</td>
+  <td class="tdleftr">Utility,</td>
+  <td class="tdleftr">Obtuseness,</td>
+  <td class="tdleftr">Affectation,</td>
+  <td class="tdleft">Stagnation.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Art,</td>
+  <td class="tdleftr">Beauty,</td>
+  <td class="tdleftr">Simplicity,</td>
+  <td class="tdleftr">Refinement,</td>
+  <td class="tdleftr">Luxury,</td>
+  <td class="tdleftr">Ugliness,</td>
+  <td class="tdleftr">Ostentation,</td>
+  <td class="tdleft">Vulgarity.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Animals,</td>
+  <td class="tdleftr">Consideration,</td>
+  <td class="tdleftr">Kindness,</td>
+  <td class="tdleftr">Tenderness,</td>
+  <td class="tdleftr">Neglect,</td>
+  <td class="tdleftr">Cruelty,</td>
+  <td class="tdleftr">Subjection,</td>
+  <td class="tdleft">Brutality.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Fellow-men,</td>
+  <td class="tdleftr">Fellowship,</td>
+  <td class="tdleftr">Love,</td>
+  <td class="tdleftr">Unity,</td>
+  <td class="tdleftr">Indifference,</td>
+  <td class="tdleftr">Selfishness,</td>
+  <td class="tdleftr">Sentimentality,</td>
+  <td class="tdleft">Strife.</td>
+</tr>
+<tr>
+  <td class="tdleftr">The Poor,</td>
+  <td class="tdleftr">Help,</td>
+  <td class="tdleftr">Benevolence,</td>
+  <td class="tdleftr">Sympathy,</td>
+  <td class="tdleftr">Alienation,</td>
+  <td class="tdleftr">Niggardliness,</td>
+  <td class="tdleftr">Indulgence,</td>
+  <td class="tdleft">Antipathy.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Wrong-doers,</td>
+  <td class="tdleftr">Justice,</td>
+  <td class="tdleftr">Forgiveness,</td>
+  <td class="tdleftr">Reformation,</td>
+  <td class="tdleftr">Vengeance,</td>
+  <td class="tdleftr">Severity,</td>
+  <td class="tdleftr">Lenity,</td>
+  <td class="tdleft">Perversity.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Friends,</td>
+  <td class="tdleftr">Devotion,</td>
+  <td class="tdleftr">Fidelity,</td>
+  <td class="tdleftr">Affection,</td>
+  <td class="tdleftr">Betrayal,</td>
+  <td class="tdleftr">Exclusiveness,</td>
+  <td class="tdleftr">Effusiveness,</td>
+  <td class="tdleft">Isolation.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Family,</td>
+  <td class="tdleftr">Membership,</td>
+  <td class="tdleftr">Loyalty,</td>
+  <td class="tdleftr">Home,</td>
+  <td class="tdleftr">Independence,</td>
+  <td class="tdleftr">Self-sufficiency,</td>
+  <td class="tdleftr">Self-obliteration,</td>
+  <td class="tdleft">Loneliness.</td>
+</tr>
+<tr>
+  <td class="tdleftr">State,</td>
+  <td class="tdleftr">Organization,</td>
+  <td class="tdleftr">Patriotism,</td>
+  <td class="tdleftr">Civilization,</td>
+  <td class="tdleftr">Spoils,</td>
+  <td class="tdleftr">Treason,</td>
+  <td class="tdleftr">Ambition,</td>
+  <td class="tdleft">Anarchy.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Society,</td>
+  <td class="tdleftr">Co-operation,</td>
+  <td class="tdleftr">Public Spirit,</td>
+  <td class="tdleftr">Freedom,</td>
+  <td class="tdleftr">Self-interest,</td>
+  <td class="tdleftr">Meanness,</td>
+  <td class="tdleftr">Officiousness,</td>
+  <td class="tdleft">Constraint.</td>
+</tr>
+<tr>
+  <td class="tdleftr">Self,</td>
+  <td class="tdleftr">Realization,</td>
+  <td class="tdleftr">Conscientiousness,</td>
+  <td class="tdleftr">Character,</td>
+  <td class="tdleftr">Pleasure,</td>
+  <td class="tdleftr">Unscrupulousness,</td>
+  <td class="tdleftr">Formalism,</td>
+  <td class="tdleft">Corruption.</td>
+</tr>
+<tr>
+  <td class="tdleftr">God,</td>
+  <td class="tdleftr">Obedience,</td>
+  <td class="tdleftr">Holiness,</td>
+  <td class="tdleftr">Life,</td>
+  <td class="tdleftr">Self-will,</td>
+  <td class="tdleftr">Sin,</td>
+  <td class="tdleftr">Hypocrisy,</td>
+  <td class="tdleft">Death.</td>
+</tr>
+</table>
+</div>
+
+<p><span class='pagenum'><a name="Page_viii" id="Page_viii"></a>[<a href="./images/viii.png">viii</a>]</span></p>
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_1" id="Page_1"></a>[<a href="./images/1.png">1</a>]</span></p>
+<h2>INTRODUCTION.</h2>
+
+
+<p>Ethics is the science of conduct, and the art of life.</p>
+
+<p>Life consists in the maintenance of relations; it requires continual
+adjustment; it implies external objects, as well as internal forces.
+Conduct must have materials to work with; stuff to build character out
+of; resistance to overcome; objects to confront.</p>
+
+<p>These objects nature has abundantly provided. They are countless as the
+sands of the seashore, or the stars of heaven. In order to bring them
+within the range of scientific treatment we must classify them, and
+select for study those classes of objects which are most essential to
+life and conduct. Each chapter of this book presents one of these
+fundamental objects with which life and conduct are immediately
+concerned.</p>
+
+<p>A great many different relations are possible between ourselves and each
+one of these objects. Of these many possible relations some would be
+injurious to ourselves; some would be destructive of the object. Toward
+each object there is one relation, and one only, which at the same time
+best promotes <span class='pagenum'><a name="Page_2" id="Page_2"></a>[<a href="./images/2.png">2</a>]</span>the development of ourselves and best preserves the
+object's proper use and worth. The maintenance of this ideal union of
+self and object is our duty with reference to that object.</p>
+
+<p>Which shall come first and count most in determining this right
+relation, self or object, depends on the character of the object.</p>
+
+<p>In the case of inanimate objects, such as food, drink, dress, and
+property, the interests of the self are supreme. Toward these things it
+is our right and duty to be sagaciously and supremely selfish. When
+persons and mere things meet, persons have absolute right of way.</p>
+
+<p>When we come to ideal objects, such as knowledge, art, Nature, this cool
+selfishness is out of place. The attempt to cram knowledge, appropriate
+nature, and "get up" art, defeats itself. These objects have a worth in
+themselves, and rights of their own which we must respect. They resent
+our attempts to bring them into subjection to ourselves. We must
+surrender to them, we must take the attitude of humble and
+self-forgetful suitors, if we would win the best gifts they have to
+give, and claim them as our own.</p>
+
+<p>As we rise to personal relations, neither appropriation nor surrender,
+neither egoism nor altruism, nor indeed any precisely measured
+mechanical mixture of the two, will solve the problem. Here the
+recognition of a common good, a commonwealth in which each person has an
+equal worth with every other, is the only satisfactory solution. "Be a
+person, and <span class='pagenum'><a name="Page_3" id="Page_3"></a>[<a href="./images/3.png">3</a>]</span>respect the personality of others," is the duty in this
+sphere.</p>
+
+<p>As we approach social institutions we enter the presence of objects
+which represent interests vastly wider, deeper, more enduring than the
+interests of our individual lives. The balance, which was evenly poised
+when we weighed ourselves against other individuals, now inclines toward
+the side of these social institutions, without which the individual life
+would be stripped of all its worth and dignity, apart from which man
+would be no longer man. Duty here demands devotion and self-sacrifice.</p>
+
+<p>Finally, when we draw near to God, who is the author and sustainer of
+individuals, of science and art and nature, and of social institutions,
+then the true relation becomes one of reverence and worship.</p>
+
+<p>In each case duty is the fullest realization of self and object. Whether
+self or the object shall be the determining factor in the relation
+depends on whether the object in question has less, equal, or greater
+worth than the individual self.</p>
+
+<p>If we do our duty repeatedly and perseveringly in any direction, we form
+the habit of doing it, learn to enjoy it, and acquire a preference for
+it. This habitual preference for a duty is the virtue corresponding to
+it.</p>
+
+<p>Virtue is manliness or womanliness. It is the steadfast assertion of
+what we see to be our duty against the solicitations of temptation.
+Virtue is mastery; first of self, and through self-mastery, the <span class='pagenum'><a name="Page_4" id="Page_4"></a>[<a href="./images/4.png">4</a>]</span>mastery
+of the objects with which we come in contact.</p>
+
+<p>Since duty is the maintenance of self and its objects in highest
+realization, and virtue is constant and joyous fidelity to duty, it
+follows that duty and virtue cannot fail of that enlargement and
+enrichment of life which is their appropriate reward.</p>
+
+<p>The reward of virtue will vary according to the duty done and the object
+toward which it is directed. The virtues which deal with mere things
+will bring as their rewards material prosperity. The virtues which deal
+with ideal objects will have their reward in increased capacities,
+intensified sensibilities, and elevated tastes. The virtues which deal
+with our fellow-men will be rewarded by enlargement of social sympathy,
+and deeper tenderness of feeling. The virtues which are directed toward
+family, state, and society, have their reward in that exalted sense of
+participation in great and glorious aims, which lift one up above the
+limitations of his private self, and can make even death sweet and
+beautiful&mdash;a glad and willing offering to that larger social self of
+which it is the individual's highest privilege to count himself a worthy
+and honorable member.</p>
+
+<p>Life, however, is not this steady march to victory, with beating drums
+and flying banners, which, for the sake of continuity in description, we
+have thus far regarded it. There are hard battles to fight; and mighty
+foes to conquer. We must now return to those other possible relations
+which we left when <span class='pagenum'><a name="Page_5" id="Page_5"></a>[<a href="./images/5.png">5</a>]</span>we selected for immediate consideration that one
+right relation which we call duty.</p>
+
+<p>Since there is only one right relation between self and an object, all
+others must be wrong. These other possible relations are temptations.
+Temptation is the appeal of an object to a single side of our nature as
+against the well-being of self as a whole. Each object gives rise to
+many temptations. "Broad is the way that leadeth to destruction."</p>
+
+<p>Just as duty performed gives rise to virtue, so temptation, yielded to,
+begets vice. Vice is the habitual yielding to temptation.</p>
+
+<p>Temptations fall into two classes. Either we are tempted to neglect an
+object, and so to give it too little influence over us; or else we are
+tempted to be carried away by an object, and to give it an excessive and
+disproportionate place in our life. Hence the resulting vices fall into
+two classes. Vices resulting from the former sort of temptation are
+vices of defect. Vices resulting from the latter form of temptation are
+vices of excess. As one of these temptations is usually much stronger
+than the other, we will discuss simply the strongest and most
+characteristic temptation in connection with each object. Yet as both
+classes of vice exist with reference to every object, it will be best to
+consider both.</p>
+
+<p>Vice carries its penalty in its own nature. Being a perversion of some
+object, it renders impossible that realization of ourselves through the
+object, or in the higher relations, that realization of the object
+<span class='pagenum'><a name="Page_6" id="Page_6"></a>[<a href="./images/6.png">6</a>]</span>through us, on which the harmony and completeness of our life depends.
+In the words of Plato: "Virtue is the health and beauty and well-being
+of the soul, and vice is the disease and weakness and deformity of the
+soul."</p>
+
+<p><a name="last_para" id="last_para"></a>Each chapter will follow the order here developed. The <a href="#outline">outline</a> on pp. <ins class="corr" title="original has x, xi">vi,
+vii</ins> shows the logical framework on which the book is constructed. Under
+the limitations of such a table, confined to a single term in every
+case, it is of course impossible to avoid the appearance of
+artificiality of form and inadequacy of treatment. This collection of
+dry bones is offered as the easiest way of exhibiting at a glance the
+conception of ethics as an organic whole of interrelated members: a
+conception it would be impossible to present in any other form without
+entering upon metaphysical inquiries altogether foreign to the practical
+purpose of the book.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_7" id="Page_7"></a>[<a href="./images/7.png">7</a>]</span></p>
+<h1>PRACTICAL ETHICS.</h1>
+
+<p><span class='pagenum'><a name="Page_8" id="Page_8"></a>[<a href="./images/8.png">8</a>]</span></p>
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_9" id="Page_9"></a>[<a href="./images/9.png">9</a>]</span></p>
+
+
+<h2>CHAPTER I.</h2>
+
+<h3>Food and Drink.</h3>
+
+
+<p>The foundations of life, and therefore the first concerns of conduct,
+are food and drink. Other things are essential if we are to live
+comfortably and honorably. Food and drink are essential if we are to
+live at all. In order that we may not neglect these important objects,
+nature has placed on guard over the body two sentinels, hunger and
+thirst, to warn us whenever fresh supplies of food and drink are needed.</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>Body and mind to be kept in good working order.</b>&mdash;In response to these
+warnings it is our duty to eat and drink such things, in such
+quantities, at such times, and in such ways as will render the body the
+most efficient organ and expression of the mind and will.</p>
+
+<p>Hygiene and physiology, and our own experience and common sense, tell us
+in detail what, when, and how much it is best for us to eat and drink.
+Ethics presupposes this knowledge, and simply tells us <span class='pagenum'><a name="Page_10" id="Page_10"></a>[<a href="./images/10.png">10</a>]</span>that these laws
+of hygiene and physiology are our best friends; and that it is our duty
+to heed what they say.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>Temperance is self-control.</b>&mdash;These sentinels tell us when to begin; but
+they do not always tell us when to leave off: and if they do, it
+sometimes requires special effort to heed the warning that they give.
+The appetite for food and drink, if left to itself, would run away with
+us. Our liking for what tastes good, if allowed to have its own way,
+would lead us to eat and drink such things and in such quantities as to
+weaken our stomachs, enfeeble our muscles, muddle our brains, impair our
+health, and shorten our lives. Temperance puts bits into the mouth of
+appetite; holds a tight rein over it; compels it to go, not where it
+pleases to take us, but where we see that it is best for us to go; and
+trains it to stop when it has gone far enough.</p>
+
+<p>Virtue means manliness. Temperance is a virtue because it calls into
+play that strong, firm will which is the most manly thing in us. The
+temperate man is the strong man. For he is the master, not the slave of
+his appetites. He is lord of his own life.</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>The temperate man has all his powers perpetually at their best.</b>&mdash;Into
+work or play or study he enters with the energy and zest which come of
+good digestion, strong muscles, steady nerves, and a <span class='pagenum'><a name="Page_11" id="Page_11"></a>[<a href="./images/11.png">11</a>]</span>clear head. He
+works hard, plays a strong game, thinks quickly and clearly; because he
+has a surplus of vitality to throw into whatever he undertakes. He
+prospers in business because he is able to prosecute it with energy. He
+makes friends because he has the cheerfulness and vivacity which is the
+charm of good-fellowship. He enjoys life because all its powers are at
+his command.</p>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>The pleasures of taste an incidental good, but not the ultimate
+good.</b>&mdash;Food tastes good to the hungry, and to the thirsty drinking is a
+keen delight. This is a kind and wise provision of nature; and as long
+as this pleasure accompanies eating and drinking in a normal and natural
+way it aids digestion and promotes health and vigor. The more we enjoy
+our food the better; and food, well-cooked, well-served, and eaten in a
+happy and congenial company, is vastly better for us than the same food
+poorly cooked, poorly served, and devoured in solitude and silence.</p>
+
+<p>Yet it is possible to make this pleasure which accompanies eating and
+drinking the end for the sake of which we eat and drink. The temptation
+is to eat and drink what we like and as much as we like; instead of what
+we know to be best for us.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>The difference between temperance and asceticism.</b>&mdash;Asceticism looks like
+temperance. <span class='pagenum'><a name="Page_12" id="Page_12"></a>[<a href="./images/12.png">12</a>]</span>People who practice it often pride themselves upon it. But
+it is a hollow sham. And it has done much to bring discredit upon
+temperance, for which it tries to pass. What then is the difference
+between temperance and asceticism? Both control appetite. Both are
+opposed to intemperance. But they differ in the ends at which they aim.
+Temperance controls appetite for the sake of greater life and health and
+strength. Asceticism is the control of appetite merely for the sake of
+controlling it. Asceticism, in shunning the evils to which food and
+drink may lead, misses also the best blessings they are able to confer.
+The ascetic attempts to regulate by rule and measure everything he eats
+and drinks, and to get along with just as little as possible, and so he
+misses the good cheer and hearty enjoyment which should be the best part
+of every meal.</p>
+
+<p>Let us be careful not to confound sour, lean, dyspeptic asceticism with
+the hale, hearty virtue of temperance. Asceticism sacrifices vigor and
+vitality for the sake of keeping its rules and exercising self-control.
+Temperance observes the simple rules of hygiene and common sense for the
+sake of vigor and vitality; and sacrifices the pleasures of the palate
+only in so far as it is necessary in order to secure in their greatest
+intensity and permanence the larger and higher interests of life.</p>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_13" id="Page_13"></a>[<a href="./images/13.png">13</a>]</span>
+THE VICES OF EXCESS.</p>
+
+<p><b>Intemperance in eating is gluttony. Intemperance in drinking leads to
+drunkenness.</b>&mdash;Instead of sitting in the seat of reason and driving the
+appetites before him in obedience to his will, the glutton and the
+drunkard harness themselves into the wagon and put reins and whip into
+the hands of their appetites.</p>
+
+<p>The glutton lives to eat; instead of eating to live. This vice is so
+odious and contemptible that few persons give themselves up entirely to
+gluttony. Yet every time we eat what we know is not good for us, or more
+than is good for us, we fall a victim to this loathsome vice.</p>
+
+<p><b>The drunkard is the slave of an unnatural thirst.</b>&mdash;<ins class="corr" title="original has Alchoholic">Alcoholic</ins> drink
+produces as its first effect an excitement and exhilaration much more
+intense than any pleasure coming from the normal gratification of
+natural appetite. This exhilaration is purchased at the expense of
+stimulating the system to abnormal exertion. This excessive action of
+the system during intoxication is followed by a corresponding reaction.
+The man feels as much worse than usual during the hours and days that
+follow his debauch, as he felt better than usual during the brief
+moments that he was taking his drinks. This depression and disturbance
+of the system which follows indulgence in intoxicating drink begets an
+unnatural and incessant craving for a repetition of the stimulus; and so
+in place of the even, steady <span class='pagenum'><a name="Page_14" id="Page_14"></a>[<a href="./images/14.png">14</a>]</span>life of the temperate man, the drinking
+man's life is a perpetual alternation of brief moments of unnatural
+excitement, followed by long days of unnatural craving and depression.
+The habit of indulging this unnatural craving steals upon a man
+unawares; it occupies more and more of his thought; takes more and more
+of his time and money, until he is unable to think or care for anything
+else. It becomes more important to him than business, home, wife,
+children, reputation, or character; and before he knows it he finds that
+his will is undermined, reason is dethroned, affection is dead, appetite
+has become his master, and he has become its beastly and degraded slave.</p>
+
+<p><b>Total abstinence the only sure defense.</b>&mdash;This vice of intemperance is so
+prevalent in the community, so insidious in its approach, so degrading
+in its nature, so terrible in its effects, that the only absolutely and
+universally sure defense against it is total abstinence. A man may think
+himself strong enough to stop drinking when and where he pleases; but
+the peculiar and fatal deception about intoxicating drink is that it
+makes those who become its victims weaker to resist it with every
+indulgence. It enfeebles their wills directly. The fact that a man can
+stop drinking to-day is no sure sign that he can drink moderately for a
+year and stop then. At the end of that time he will have a different
+body, a different brain, a different mind, a different will from the
+body and mind and will he has to-day, and would have after a year of
+abstinence.</p>
+
+<p><span class='pagenum'><a name="Page_15" id="Page_15"></a>[<a href="./images/15.png">15</a>]</span>
+As we have seen, with every natural and healthy exercise of our
+appetites and faculties moderation is preferable to abstinence. It is
+better to direct them toward the ends they are intended to accomplish
+that to stifle and suppress them. But the thirst for intoxicating drink
+is unnatural. It creates abnormal cravings; it produces diseased
+conditions which corrupt and destroy the very powers of nerve and brain
+on which the faculties of reason and control depend. "Touch not, taste
+not, handle not," is the only rule that can insure one against the
+fearful ravages of this beastly and inhuman vice.</p>
+
+<p><b>Responsibility for social influence.</b>&mdash;A strong argument in favor of
+abstinence from intoxicating drink is its beneficial social influence.
+If there are two bridges across a stream, one safe and sure, the other
+so shaky and treacherous that a large proportion of all who try to cross
+over it fall into the stream and are drowned; the fact that I happen to
+have sufficiently cool head and steady nerves to walk over it in safety
+does not make it right for me to do so, when I know that my
+companionship and example will lead many to follow who will certainly
+perish in the attempt.</p>
+
+<p>Mild wines and milder climates may render the moderate use of <ins class="corr" title="original has alchoholic">alcoholic</ins>
+drinks comparatively harmless to races less nervously organized than
+ours. And there doubtless are individuals in our midst whose strong
+constitution, phlegmatic temperament, or social training enable them to
+use wine daily for <span class='pagenum'><a name="Page_16" id="Page_16"></a>[<a href="./images/16.png">16</a>]</span>years without appreciable injury. They can walk with
+comparative safety the narrow bridge. There are multitudes who cannot.
+There are tens of thousands for whom our distilled liquors, open
+saloons, and treating customs, combined with our trying climate and
+nervous organizations, render moderate drinking practically impossible.
+They must choose between the safe and sure way of total abstinence, or
+the fatal plunge into drunkenness and disgrace. And if those who are
+endowed with cooler heads and stronger nerves are mindful of their
+social duty to these weaker brethren, among whom are some of the most
+generous and noble-hearted of our acquaintances and friends, then for
+the sake of these more sorely tempted ones, and for the sake of their
+mothers, wives, and sisters to whom a drunken son, husband, or brother
+is a sorrow worse than death, they will forego a trifling pleasure in
+order to avert the ruin that their example would otherwise help to bring
+on the lives, fortunes, and families of others.</p>
+
+<p><b>Fatal fascination of the opium habit.</b>&mdash;What has been said of alcoholic
+drink is equally true of opium. The habit of using opium is easy to form
+and almost impossible to break. The secret workings of this poison upon
+the mind and will of its victim are most insidious and fatal.</p>
+
+<p><b>Tobacco a serious injury to growing persons.</b>&mdash;On this point all teachers
+are unanimous. Statistics taken at the naval school at Annapolis, at
+Yale College, and elsewhere, show that the use of <span class='pagenum'><a name="Page_17" id="Page_17"></a>[<a href="./images/17.png">17</a>]</span>tobacco is the
+exception with scholars at the head, and the rule with scholars at the
+foot of the class.</p>
+
+<p>Shortly after we began to take statistics on this point in Bowdoin
+College I asked the director of the gymnasium what was the result with
+the Freshman class? "Oh," he said, "the list of the smokers is
+substantially the same as that which was reported the other day for
+deficiencies in scholarship." A prominent educator, who had given
+considerable attention to this subject, after spending an hour in my
+recitation room with a class of college seniors, indicated with perfect
+accuracy the habitual and excessive smokers, simply by noting the eye,
+manner, and complexion.</p>
+
+<p>Tobacco, used in early life, tends to stunt the growth, weaken the eyes,
+shatter the nervous system, and impair the powers of physical endurance
+and mental application. No candidate for a college athletic team, or
+contestant in a race, would think of using tobacco while in training.
+Every man who wishes to keep himself in training for the highest prizes
+in business and professional life must guard his early years from the
+deterioration which this habit invariably brings.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>These vices bring disease and disgrace.</b>&mdash;These vices put in place of
+physical well-being the gratification of a particular taste and
+appetite. Hence they bring about the abnormal action of <span class='pagenum'><a name="Page_18" id="Page_18"></a>[<a href="./images/18.png">18</a>]</span>some organs at
+the expense of all the rest; and this is the essence of disease.</p>
+
+<p>A diseased body causes a disordered mind and an enfeebled will. The
+excessive and over-stimulated activity of one set of organs involves a
+corresponding defect in the activity and functions of the other
+faculties. The glutton or drunkard neglects his business; loses interest
+in reading and study; fails to provide for his family; forfeits
+self-respect; and thus brings upon himself poverty and wretchedness and
+shame. He sinks lower and lower in the social scale; grows more and more
+a burden to others and a disgrace to himself; and at last ends a
+worthless and ignominious life in an unwept and dishonored grave.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_19" id="Page_19"></a>[<a href="./images/19.png">19</a>]</span></p>
+<h2>CHAPTER II.</h2>
+
+<h3>Dress.</h3>
+
+
+<p>Next in importance to food and drink stand clothing and shelter. Without
+substantial and permanent protection against cold and rain, without
+decent covering for the body and privacy of life, civilization is
+impossible. The clothes we wear express the standing choices of our
+will; and as clothes come closer to our bodies than anything else, they
+stand as the most immediate and obvious expression of our mind. "The
+apparel oft proclaims the man."</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>Attractive personal appearance.</b>&mdash;Clothes that fit, colors that match,
+cosy houses and cheery rooms cost little more, except in thought and
+attention, than ill-fitting and unbecoming garments and gloomy and
+unsightly dwellings. Attractiveness of dress, surroundings, and personal
+appearance is a duty; because it gives free exercise to our higher and
+nobler sentiments; elevates and enlarges our lives; while discomfort and
+repulsiveness in these things lower our standards, and drive us to the
+baser elements of our nature in search of cheap forms of self-indulgence
+to take the place of that <span class='pagenum'><a name="Page_20" id="Page_20"></a>[<a href="./images/20.png">20</a>]</span>natural delight in attractive dress and
+surroundings which has been repressed. Both to ourselves and to our
+friends we owe as much attractiveness of personal surroundings and
+personal appearance as a reasonable amount of thought and effort and
+expenditure can secure.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>Neatness inexpensive and its absence inexcusable.</b>&mdash;No one is so poor
+that he cannot afford to be neat. No one is so rich that he can afford
+to be slovenly. Neatness is a virtue, or manly quality; because it keeps
+the things we wear and have about us under our control, and compels them
+to express our will and purpose.</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>Dress an indication of the worth of the wearer.</b>&mdash;Neatness of dress and
+personal appearance indicates that there is some regard for decency and
+propriety, some love of order and beauty, some strength of will and
+purpose inside the garments. If dress is the most superficial aspect of
+a person, it is at the same time the most obvious one. Our first
+impression of people is gained from their general appearance, of which
+dress is one of the most important features.</p>
+
+<p>Consequently dress goes far to determine the estimate people place upon
+us. Fuller acquaintance may compel a revision of these original
+impressions. First impressions, however, often decide our fate <span class='pagenum'><a name="Page_21" id="Page_21"></a>[<a href="./images/21.png">21</a>]</span>with
+people whose respect and good-will is valuable to us. Important
+positions are often won or lost through attention or neglect in these
+matters.</p>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>Dress has its snares.</b>&mdash;We are tempted to care, not for attractiveness in
+itself, but for the satisfaction of thinking, and having others think,
+how fine we look. Worse still, we are tempted to try to look not as well
+as we can, but better than somebody else; and by this combination of
+rivalry with vanity we get the most contemptible and pitiable level to
+which perversity in dress can bring us. There is no end to the
+ridiculous and injurious absurdities to which this hollow vanity will
+lead those who are silly enough to yield to its demands.</p>
+
+<p><b>Cynicism regarding appearance.</b>&mdash;Vanity may take just the opposite form.
+We may be just as proud of our bad looks, as of our good looks. This is
+the trick of the Cynic. This is the reason why almost every town has its
+old codger who seems to delight in wearing the shabbiest coat, and
+driving the poorest horse, and living in the most dilapidated shanty of
+anyone in town. These persons take as much pride in their mode of life
+as the devotee of fashion does in hers. One of these Cynics went to the
+baths with Alcibiades, the gayest of Athenian youths. When they came out
+Alcibiades put on the Cynic's rags, leaving his own gay and costly
+apparel for the Cynic. The Cynic was in a great rage, and <span class='pagenum'><a name="Page_22" id="Page_22"></a>[<a href="./images/22.png">22</a>]</span>protested
+that he would not be seen wearing such gaudy things as those. "Ah!" said
+Alcibiades; "so you care more what kind of clothes you wear than I do
+after all; for I can wear your clothes, but you cannot wear mine."
+Another of the Cynics, as he entered the elegant apartments of Plato,
+spat upon the rug, exclaiming: "Thus I pour contempt on the pride of
+Plato." "Yes," was Plato's reply, "with a greater pride of your own."
+Since pride and vanity have these two forms, we need to be on our guard
+against them both. For one or the other is pretty sure to assail us. An
+eye single to the attractiveness of our personal appearance is the only
+thing that will save us from one or the other of these lines of
+temptation.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>Too little attention to dress and surroundings is slovenliness.</b>&mdash;The
+sloven is known by his dirty hands and face, his disheveled hair, and
+tattered garments. His house is in confusion; his grounds are littered
+with rubbish; he eats his meals at an untidy table; and sleeps in an
+unmade bed. Slovenliness is a vice; for it is an open confession that a
+man is too weak to make his surroundings the expression of his tastes
+and wishes, and has allowed his surroundings to run over him and drag
+him down to their own level. And this subjection of man to the tyranny
+of things, when he ought to exercise a strong dominion over them, is the
+universal mark of vice.</p>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_23" id="Page_23"></a>[<a href="./images/23.png">23</a>]</span>
+THE VICE OF EXCESS.</p>
+
+<p><b>Too much attention to dress and appearance is fastidiousness.</b>&mdash;These
+things are important; but it is a very petty and empty mind that can
+find enough in them to occupy any considerable portion of its total
+attention and energy. The fastidious person must have everything "just
+so," or the whole happiness of his precious self is utterly ruined. He
+spends hours upon toilet and wardrobe where sensible people spend
+minutes. Hence he becomes the slave rather than the master of his dress.</p>
+
+<p><b>The sloven and the dude are both slaves; but in different
+ways.</b>&mdash;Slovenliness is slavery to the hideous and repulsive.
+Fastidiousness is slavery to this or that particular style or fashion.
+The freedom and mastery of neatness consists in the ability to make as
+attractive as possible just such material as one's means place at his
+disposal with the amount of time and effort he can reasonably devote to
+them.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>Fastidiousness belittles: slovenliness degrades. Both are
+contemptible.</b>&mdash;The man who does not care enough for himself to keep the
+dirt off his hands and clothes, when not actually engaged in work that
+soils them, cannot complain if other people place no higher estimate
+upon him than he by this slovenliness puts upon himself. The woman whose
+soul rises and falls the whole distance <span class='pagenum'><a name="Page_24" id="Page_24"></a>[<a href="./images/24.png">24</a>]</span>between ecstasy and despair
+with the fit of a glove or the shade of a ribbon must not wonder if
+people rate her as of about equal consequence with gloves and ribbons.
+These vices make their victims low and petty; and the contempt with
+which they are regarded is simply the recognition of the pettiness and
+degradation which the vices have begotten.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_25" id="Page_25"></a>[<a href="./images/25.png">25</a>]</span></p>
+<h2>CHAPTER III.</h2>
+
+<h3>Exercise.</h3>
+
+
+<p>When the body is well fed and clothed, the next demand is for exercise.
+Our powers are given us to be used; and unless they are used they waste
+away. Nothing destroys power so surely and completely as disuse. The
+only way to keep our powers is to keep them in exercise. We acquire the
+power to lift by lifting; to run, by running; to write, by writing; to
+talk, by talking; to build houses, by building; to trade, by trading. In
+mature life our exercise comes to us chiefly along the lines of our
+business, domestic, and social relations. In childhood and youth, before
+the pressure of earning a living comes upon us, we must provide for
+needed exercise in artificial ways. The play-impulse is nature's
+provision for this need. It is by hearty, vigorous play that we first
+gain command of those powers on which our future ability to do good work
+depends.</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>The best exercise that of which we are least conscious.</b>&mdash;It is the duty
+of every grown person as well as of every child to take time for
+recreation. Exercise taken in a systematic way for its own sake <span class='pagenum'><a name="Page_26" id="Page_26"></a>[<a href="./images/26.png">26</a>]</span>is a
+great deal better than nothing; and in crowded schools and in sedentary
+occupations such gymnastic exercises are the best thing that can be had.
+The best exercise, however, is not that which we get when we aim at it
+directly; but that which comes incidentally in connection with sport and
+recreation. A plunge into the river; a climb over the hills; a hunt
+through the woods; a skate on the pond; a wade in the trout brook; a
+ride on horseback; a sail on the lake; camping out in the forest;&mdash;these
+are the best ways to take exercise. For in these ways we have such a
+good time that we do not think about the exercise at all; and we put
+forth ten times the amount of exertion that we should if we were to stop
+and think how much exercise we proposed to take.</p>
+
+<p>Next in value to these natural outdoor sports come the artificial games;
+baseball, football, hare and hounds, lawn tennis, croquet, and hockey.
+When neither natural nor artificial sports can be had, then the
+dumb-bells, the Indian clubs, and the foils become a necessity.</p>
+
+<p>Everyone should become proficient in as many of these sports as
+possible. These are the resources from which the stores of vitality and
+energy must be supplied in youth, and replenished in later life.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>The value of superfluous energy.</b>&mdash;The person whose own life-forces are
+at their best cannot help flowing over in exuberant gladness to gladden
+all he <span class='pagenum'><a name="Page_27" id="Page_27"></a>[<a href="./images/27.png">27</a>]</span>meets. Herbert Spencer has set this forth so strongly in his
+Data of Ethics that I quote his words: "Bounding out of bed after an
+unbroken sleep, singing or whistling as he dresses, coming down with
+beaming face ready to laugh at the slightest provocation, the healthy
+man of high powers enters on the day's business not with repugnance but
+with gladness; and from hour to hour experiencing satisfaction from work
+effectually done, comes home with an abundant surplus of energy
+remaining for hours of relaxation. Full of vivacity, he is ever welcome.
+For his wife he has smiles and jocose speeches; for his children stories
+of fun and play; for his friends pleasant talk interspersed with the
+sallies of wit that come from buoyancy."</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p>"Unto everyone that hath shall be given, and he shall have abundance."
+The reward of exertion is the power to make more exertion the next time.
+And the reward of habits of regular exercise and habitual cheerfulness
+is the ability to meet the world at every turn in the consciousness of
+power to master it, and to meet men with that good cheer which disarms
+hostility and wins friends.</p>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>Excitement not to be made an end in itself.</b>&mdash;The exhilaration of sport
+may be carried to the point of excitement; and then this excitement may
+be made an end in itself. This is the temptation which <span class='pagenum'><a name="Page_28" id="Page_28"></a>[<a href="./images/28.png">28</a>]</span>besets all forms
+of recreation and amusement. It is the fear of this danger that has led
+many good people to distrust and disparage certain of the more intense
+forms of recreation. Their mistake is in supposing that temptation is
+peculiar to these forms of amusement. As we shall see before we complete
+our study of ethics, everything brings temptation with it; and the best
+things bring the severest and subtlest temptations; and if we would
+withdraw from temptation, we should have to withdraw from the world.</p>
+
+<p>We must all recognize that this temptation to seek excitement for its
+own sake is a serious one. It is least in the natural outdoor sports
+like swimming and sailing and hunting and fishing and climbing and
+riding. Hence we should give to these forms of recreation as large a
+place as possible in our plans for exercise and amusement. We should see
+clearly that the artificial indoor amusements, such as dancing,
+card-playing, theater-going, billiard-playing, are especially liable to
+give rise to that craving for excitement for excitement's sake which
+perverts recreation from its true function as a renewer of our powers
+into a ruinous drain upon them. The moment any form of recreation
+becomes <ins class="corr" title="original has indispensaable">indispensable</ins> to us, the moment we find that it diminishes
+instead of heightening our interest and delight in the regular duties of
+our daily lives, that instant we should check its encroachment upon our
+time and, if need be, cut it off altogether. It is impossible to lay
+down hard and fast rules, telling precisely <span class='pagenum'><a name="Page_29" id="Page_29"></a>[<a href="./images/29.png">29</a>]</span>what forms of amusement are
+good and what are bad. So much depends on the attitude of the individual
+toward them, and the associations which they carry with them in
+different localities, that what is right and beneficial for one person
+in one set of surroundings would be wrong and disastrous to another
+person or to the same person in other circumstances. To enable us to see
+clearly the important part recreation must play in every healthy life,
+and to see with equal clearness the danger of giving way to a craving
+for constant and unnatural excitement, is the most that ethics can do
+for us. The application of these principles to concrete cases each
+parent must make for his own children, and each individual for himself.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>Neglect of exercise and recreation leads to moroseness.</b>&mdash;Like milk which
+is allowed to stand, the spirit of man or woman, if left unoccupied,
+turns sour. One secret of sourness and moroseness is the sense that some
+side of our nature has been repressed; and this inward indignation at
+our own wrongs we vent on others in bitterness and complainings.
+Moroseness is first a sign that we ourselves are miserable; and secondly
+it is the occasion of making others miserable too. Having had Spencer's
+account of the benefits of the cheerfulness that comes from adequate
+recreation, let us now see his description of its opposite. "Far
+otherwise is it with one who is enfeebled by great neglect of self.
+<span class='pagenum'><a name="Page_30" id="Page_30"></a>[<a href="./images/30.png">30</a>]</span>Already deficient, his energies are made more deficient by constant
+endeavors to execute tasks that prove beyond his strength, and by the
+resulting discouragement. Hours of leisure, which, rightly passed, bring
+pleasures that raise the tide of life and renew the powers of work,
+cannot be utilized: there is not vigor enough for enjoyments involving
+action, and lack of spirits prevents passive enjoyments from being
+entered upon with zest. In brief, life becomes a burden. The
+irritability resulting now from ailments, now from failures caused from
+feebleness, his family has daily to bear. Lacking adequate energy for
+joining in them, he has at best but a tepid interest in the amusements
+of his children; and he is called a wet blanket by his friends."</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>Perpetual amusement-seeking: brings ennui, satiety, and disgust.</b>&mdash;"All
+play and no work makes Jack a mere toy," is as true as that "All work
+and no play makes Jack a dull boy." The constant pursuit of amusement
+makes life empty and frivolous. Rightly used recreation increases one's
+powers for serious pursuits. Pursued wrongly, pursued as the main
+concern of life, amusement makes all serious work seem stale and dull;
+and finally makes amusement itself dull and stale too. Ennui, loathing,
+disgust, and emptiness are the marks of the amusement-seeker the world
+over. "Vanity of vanities, all is vanity. All things are full of
+weariness. The eye is not satisfied with seeing nor <span class='pagenum'><a name="Page_31" id="Page_31"></a>[<a href="./images/31.png">31</a>]</span>the ear filled with
+hearing"&mdash;this is the experience of the man who "withheld not his heart
+from any joy." It is the experience of everyone who exalts amusement
+from the position of an occasional servant to that of abiding master of
+his life.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>The penalty of neglected exercise is confirmed debility.</b>&mdash;"Whosoever
+hath not, from him shall be taken away even that which he hath."
+Enfeebled from lack of exercise a man finds himself unequal to the
+demands of his work; and soured by his consequent dissatisfaction with
+himself, he becomes alienated from his fellows. The tide of life becomes
+low and feeble; and he can neither overcome obstacles in his own
+strength nor attract to himself the help of others.</p>
+
+
+
+<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_32" id="Page_32"></a>[<a href="./images/32.png">32</a>]</span></p>
+<h2>CHAPTER IV.</h2>
+
+<h3>Work.</h3>
+
+
+<p>Food, clothes, shelter, and all the necessities of life are the products
+of labor. Even the simplest food, such as fruit and berries, must be
+picked before it can be eaten: the coarsest garment of skins must be
+stripped from the animal before it can be worn: the rudest shelter of
+rock or cave must be seized and defended against intruders before it can
+become one's own. And as civilization advances, the element of labor
+involved in the production of goods steadily increases. The universal
+necessity of human labor to convert the raw materials given us by nature
+into articles serviceable to life and enjoyment renders work a
+fundamental branch of human conduct. Regular meals, comfortable homes,
+knowledge, civilization, all are the fruits of work. And unless we
+contribute our part to the production of these goods, we have no moral
+right to be partakers of the fruits. "If any will not work, neither let
+him eat." "All work," says Thomas Carlyle, "is noble: work alone is
+noble. Blessed is he that has found his work; let him ask no other
+blessedness. Two men I honor, and no third. First, the toilworn
+craftsman who with <span class='pagenum'><a name="Page_33" id="Page_33"></a>[<a href="./images/33.png">33</a>]</span>earth-made implement laboriously conquers the Earth,
+and makes her man's. A second man I honor, and still more highly: him
+who is seen toiling for the spiritually indispensable; not daily bread,
+but the bread of life. These two in all their degrees I honor; all else
+is chaff and dust, which let the wind blow whither it listeth. We must
+all toil, or steal (howsoever we name our stealing), which is worse."</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>Every man lives either upon the fruit of his own work, or upon the fruit
+of the work of others.</b>&mdash;In childhood it is right for us to live upon the
+fruits of the toil of our parents and friends. But to continue this life
+of dependence on the work of others after one has become an able-bodied
+man or woman is to live the life of a perpetual baby. No life so little
+justifies itself as that of the idle rich. The idle poor man suffers the
+penalty of idleness in his own person. He gives little to the world; and
+he gets little in return. The idle rich man gives nothing, and gets much
+in return. And while he lives, someone has to work the harder for his
+being in the world; and when he dies the world is left poorer than it
+would have been had he never been born. He has simply consumed a portion
+of the savings of his ancestors, and balanced the energy and honor of
+their lives by his own life of worthlessness and shame. Inherited wealth
+should bring with it a life of greater responsibility and harder <span class='pagenum'><a name="Page_34" id="Page_34"></a>[<a href="./images/34.png">34</a>]</span>toil;
+for the rich man is morally bound to use his wealth for the common good.
+And that is a much harder task than merely to earn one's own living. An
+able-bodied man who does not contribute to the world at least as much as
+he takes out of it is a beggar and a thief; whether he shirks the duty
+of work under the pretext of poverty or riches.</p>
+
+<p><b>Every boy and girl should be taught some trade, business, art, or
+profession.</b>&mdash;To neglect this duty is to run the risk of enforced
+dependence upon others, than which nothing can be more destructive of
+integrity and self-respect. The increasing avenues open to women, and
+the fact that a woman is liable at any time to have herself and her
+children to support, make it as important for women as for men to have
+the ability to earn an honest living.</p>
+
+<p><b>Woman's sphere is chiefly in the home and the social circle.</b>&mdash;Provided
+she is able to earn her living whenever it becomes necessary, and in
+case her parents are able and willing to support her, a young woman is
+justified in remaining in the home until her marriage. Her assistance to
+her mother in the domestic and social duties of the home, and her
+preparation for similar duties in her own future home, is often the most
+valuable service she can render during the years between school and
+marriage. In order, however, for such a life to be morally justified she
+must realize that it is her duty to do all in her power to help her
+mother; to make home more pleasant; and to take part in those forms of
+social and <span class='pagenum'><a name="Page_35" id="Page_35"></a>[<a href="./images/35.png">35</a>]</span>philanthropic work which only those who have leisure can
+undertake.</p>
+
+<p>The son or daughter who is to inherit wealth, should be trained in some
+line of political, scientific, artistic, charitable, or philanthropic
+work, whereby he may use his wealth and leisure in the service of the
+public, and justify his existence by rendering to society some
+equivalent for that security and enjoyment of wealth which society
+permits him to possess without the trouble of earning it.</p>
+
+<p>All honest work, manual, mental, social, domestic, political and
+philanthropic, scientific and literary, is honorable. Any form of life
+without hard work of either hand or brain is shameful and disgraceful.
+The idler is of necessity a debtor to society; though there are forms of
+idleness to which, for reasons of its own, society never presents its
+bill.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>Industry conquers the world.</b>&mdash;Industry is a virtue, because it asserts
+this fundamental interest of self-support in opposition to the
+solicitations of idleness and ease. Industry masters the world, and
+makes it man's servant and slave. The industrious man too is master of
+his own feelings; and compels the weaker and baser impulses of his
+nature to stand back and give the higher interests room. The industrious
+man will do thorough work, and produce a good article, cost what it may.
+He will not suffer his arm to rest until it has done his bidding; nor
+will he let nature go until her resources and forces <span class='pagenum'><a name="Page_36" id="Page_36"></a>[<a href="./images/36.png">36</a>]</span>have been made to
+serve his purpose. This mastery over ourselves and over nature is the
+mark of virtue and manliness always and everywhere.</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>Industry works; and the fruit of work is wealth.</b>&mdash;The industrious man
+may or may not have great riches. That depends on his talents,
+opportunities, and character. Great riches are neither to be sought nor
+shunned. With them or without them the highest life is possible; and on
+the whole it is easier without than with great riches. A moderate amount
+of wealth, however, is essential to the fullest development of one's
+powers and the freest enjoyment of life. Of such a moderate competence
+the industrious man is assured.</p>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>Soft places and easy kinds of work to be avoided.</b>&mdash;Work costs pain and
+effort. Men naturally love ease. Hence arises the temptation to put ease
+above self-support. This temptation in its extreme form, if yielded to,
+makes a man a beggar and a tramp. More frequently the temptation is to
+take an easy kind of work, rather than harder work; or to do our work
+shiftlessly rather than thoroughly.</p>
+
+<p>Young men are tempted to take clerkships where they can dress well and
+do light work, instead of learning a trade which requires a long
+apprenticeship, and calls for rough, hard work. The result is that the
+clerk remains a clerk all his life on low wages, <span class='pagenum'><a name="Page_37" id="Page_37"></a>[<a href="./images/37.png">37</a>]</span>and open to the
+competition of everybody who can read and write and cipher. While the
+man who has taken time to learn a trade, and has taken off his coat and
+accustomed himself to good hard work, has an assured livelihood; and
+only the few who have taken the same time to learn the trade, and are as
+little afraid of hard work as himself, can compete with him. This
+temptation to seek a "soft berth," where the only work required is
+sitting in an office, or talking, or writing, or riding around, is the
+form of sloth which is taking the strength and independence and
+manliness out of young men to-day faster than anything else. It is only
+one degree above the loafer and the tramp. The young man who starts in
+life by seeking an easy place will never be a success either in business
+or in character.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>The slavery of laziness.</b>&mdash;Laziness is a vice because it sacrifices the
+permanent interest of self-support to the temporary inclination to
+indolence and ease. The lazy man is the slave of his own feelings. His
+body is his master; not his servant. He is the slave of circumstances.
+What he does depends not on what he knows it is best to do, but on how
+he happens to feel. If the work is hard; if it is cold or rainy; if
+something breaks; or things do not go to suit him, he gives up and
+leaves the work undone. He is always waiting for something to turn up;
+and since nothing turns up for our benefit except what we turn up
+ourselves, he never finds the opportunity <span class='pagenum'><a name="Page_38" id="Page_38"></a>[<a href="./images/38.png">38</a>]</span>that suits him; he fails in
+whatever he undertakes: and accomplishes nothing. Laziness is weakness,
+submission, defeat, slavery to feeling and circumstance; and these are
+the universal characteristics of vice.</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>The folly of overwork.</b>&mdash;Work has for its end self-support. Work wisely
+directed makes leisure possible. Overwork is work for its own sake; work
+for false and unreal ends; work that exhausts the physical powers.
+Overwork makes a man a slave to his work, as laziness makes him a slave
+to his ease. The man who makes haste to be rich; who works from morning
+until night "on the clean jump"; who drives his business with the fierce
+determination to get ahead of his competitors at all hazards, misses the
+quiet joys of life to which the wealth he pursues in such hot haste is
+merely the means, breaks down in early or middle life, and destroys the
+physical basis on which both work and enjoyment depend. To undertake
+more than we can do without excessive wear and tear and without
+permanent injury to health and strength is wrong. Laziness is the more
+ignoble vice; but the folly of overwork is equally apparent, and its
+results are equally disastrous. Laziness is a rot that consumes the base
+elements of society. Overwork is a tempest that strikes down the bravest
+and best. That work alone is wrought in virtue which keeps the powers up
+<span class='pagenum'><a name="Page_39" id="Page_39"></a>[<a href="./images/39.png">39</a>]</span>to their normal and healthful activity, and is subordinated to the end
+of self-support and harmonious self-development. The ideal attitude
+toward work is beautifully presented in Matthew Arnold's sonnet on
+"Quiet Work":</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">One lesson, Nature, let me learn of thee,<br /></span>
+<span class="i0">One lesson which in every wind is blown;<br /></span>
+<span class="i0">One lesson of two duties kept at one<br /></span>
+<span class="i0">Though the loud world proclaim their enmity&mdash;<br /></span>
+</div><div class="stanza">
+<span class="i0">Of toil unsevered from tranquillity;<br /></span>
+<span class="i0">Of labor, that in lasting fruit outgrows<br /></span>
+<span class="i0">Far noisier schemes, accomplished in repose,<br /></span>
+<span class="i0">Too great for haste, too high for rivalry.<br /></span>
+</div></div>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>Laziness leads to poverty.</b>&mdash;The lazy man does nothing to produce wealth.
+The only way in which he can get it is by inheritance, or by gift, or by
+theft. Money received by inheritance does not last long. The man who is
+too lazy to earn money, is generally too weak to use it wisely; and it
+soon slips through his fingers. When a man's laziness is once found out
+people refuse to give to him. And the thief cannot steal many times
+without being caught. Industry is the only sure and permanent title to
+wealth; and where industry is wanting, there, soon or late, poverty must
+come.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_40" id="Page_40"></a>[<a href="./images/40.png">40</a>]</span></p>
+<h2>CHAPTER V.</h2>
+
+<h3>Property.</h3>
+
+
+<p>The products of labor, saved up and appropriated to our use, constitute
+property. Without property life cannot rise above the hand-to-mouth
+existence of the savage. It is as important to save and care for
+property after we have earned it, as it is to earn it in the first
+place. Property does not stay with us unless we watch it sharply. Left
+to itself it takes wings and flies away. Unused land is overgrown by
+weeds; unoccupied houses crumble and decay; food left exposed sours and
+molds; unused tools rust; and machinery left to stand idle gets out of
+order. Everything goes to rack and ruin, unless we take constant care.
+Hence the preservation of property is one of the fundamental concerns of
+life and conduct.</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>Provision for family and for old age.</b>&mdash;Childhood and old age ought to be
+free from the necessity of earning a living. Childhood should be devoted
+to growth and education; old age to enjoyment and repose. In order to
+secure this provision for old age, for the proper training of children
+and against sickness and accident, it is a duty to save a portion <span class='pagenum'><a name="Page_41" id="Page_41"></a>[<a href="./images/41.png">41</a>]</span>of
+one's earnings during the early years of active life. The man who at
+this period is not doing more than to support himself and family, is not
+providing for their permanent support at all. They are feasting to-day
+with the risk of starvation to-morrow.</p>
+
+<p>In primitive conditions of society this provision for the future
+consisted in the common ownership by family or clan of flocks and herds
+or lands, whereby the necessities of life were insured to each member of
+the clan or family from birth to death.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>The importance of systematic saving.</b>&mdash;In the more complex civilization
+of to-day, property assumes ten thousand different forms; is held mostly
+by individuals; and has for its universal symbol, money. Hence the
+practical duty is to lay aside a certain sum of money out of our regular
+earnings each month or week during the entire period of our working
+life, or from sixteen to sixty. Persons who acquire a liberal education,
+or learn a difficult trade or profession, will not be able to begin to
+save until they are twenty or twenty-five. Whenever earning begins,
+saving should begin. If earnings are small, savings must be small too.
+He who postpones saving until earnings are large and saving is easy,
+will postpone saving altogether. The habit of saving like all habits
+must be formed early and by conscious and painful effort, or it will not
+be formed at all. Saving is as much a duty as earning; and the two
+should begin together. <span class='pagenum'><a name="Page_42" id="Page_42"></a>[<a href="./images/42.png">42</a>]</span>Earning provides for the wants of the individual
+and the hour. It requires both earning and saving to provide for the
+needs of a life-time and the welfare of a family. Savings-banks and
+building and loan associations afford the best opportunities for small
+savings at regular intervals; and no man has any right to marry until he
+has a savings-bank account, or shares in a building and loan
+association, or an equally regular and secure method of systematic
+saving. In early life, before savings have become sufficient to provide
+for his family in case of death, it is also a duty to combine saving
+with life-insurance. Both in investment of savings and in
+life-insurance, one should make sure that the institution or
+organization to which he intrusts his money is on a sound business
+basis. All speculative schemes should be strictly avoided. Any company
+or form of investment that offers to give back more than you put into
+it, plus a fair rate of interest on the money, is not a fit place for a
+man to trust the savings on which the future of himself and his family
+depends. Security, absolute security, not profits and dividends, is what
+one should demand of the institution to which he trusts his savings.</p>
+
+<p>Economy eats the apple to the core; wears clothes until they are
+threadbare; makes things over; gets the entire utility out of a thing;
+throws nothing away that can be used again; gets its money's worth for
+every cent expended; buys nothing for which it cannot pay cash down and
+<span class='pagenum'><a name="Page_43" id="Page_43"></a>[<a href="./images/43.png">43</a>]</span>leave something besides for saving. It is a manly quality, or virtue,
+because it masters things, keeps them under our control, compels them to
+render all the service there is in them, and insures our lasting
+independence.</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>The savings of early and middle life support old age in honorable rest,
+and give to children a fair start in life.</b>&mdash;All men are liable to
+misfortune and accident. The improvident man is crushed by them; for
+they find him without reserved force to meet them.</p>
+
+<p>The economical man has in his savings a balance wheel whose momentum
+carries him by hard places. His position is independent and his
+prosperity is permanent. For it depends not on the fortunes of the day,
+which are uncertain and variable; but on the fixed habits and principles
+of a life-time, which are changeless and reliable.</p>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>Living beyond one's income: running in debt.</b>&mdash;Income is limited; while
+the things we would like to have are infinite. We must draw the line
+somewhere. Duty says, draw it well inside of income. Temptation says,
+draw it at income, or a trifle outside of income. Yield to this
+temptation, and our earnings are gone before we know it, and debt stares
+us in the face. Debts are easy to contract, but hard to pay. The debt
+must be paid <span class='pagenum'><a name="Page_44" id="Page_44"></a>[<a href="./images/44.png">44</a>]</span>sometime with accumulated interest. And when the day of
+reckoning comes it invariably costs more inconvenience and trouble to
+pay it than it would have cost to have gone without the thing for the
+sake of which we ran in debt.</p>
+
+<p>Never, on any account, get in debt. Never spend your whole income. These
+are rules we are constantly tempted to break. But the man who yields to
+this temptation is on the high road to financial ruin.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>Wastefulness.</b>&mdash;The wasteful man buys things he does not need; spends his
+money as fast as he can get it; lives beyond his means; throws things
+away which are capable of further service; runs in debt; and is forever
+behindhand. He lives from hand to mouth; is dependent upon his neighbors
+for things which with a little economy he might own himself; makes no
+provision for the future, and when sickness or old age comes upon him,
+he is without resources.</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>Miserliness.</b>&mdash;Economy saves for the sake of future expenditure.
+Miserliness saves for the sake of saving. The spendthrift sacrifices the
+future to present enjoyment. The miser sacrifices present enjoyment to
+an imaginary future which never comes; and so misses enjoyment
+altogether. The prudent man harmonizes present with future enjoyment,
+and so lives a life of constant enjoyment. <span class='pagenum'><a name="Page_45" id="Page_45"></a>[<a href="./images/45.png">45</a>]</span>The spendthrift spends
+recklessly, regardless of consequences. The miser hoards anxiously,
+despising the present. The man of prudence and economy spends liberally
+for present needs, and saves only as a means to more judicious and
+lasting expenditure. The miser is as much the slave of his money as is
+the spendthrift the slave of his indulgences. Economy escapes both forms
+of slavery and maintains its freedom by making both spending and saving
+tributary to the true interests of the self.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>The thing we waste to-day, we want to-morrow.</b>&mdash;The money we spend
+foolishly to-day we have to borrow to-morrow, and pay with interest the
+day after. Wastefulness destroys the seeds of which prosperity is the
+fruit. Wastefulness throws away the pennies, and so must go without the
+dollars which the pennies make. Years of health and strength spent in
+hand-to-mouth indulgence inevitably bear fruit in a comfortless old age.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_46" id="Page_46"></a>[<a href="./images/46.png">46</a>]</span></p>
+<h2>CHAPTER VI.</h2>
+
+<h3>Exchange.</h3>
+
+
+<p>The jack-of-all-trades is a bungler in every one of them. The man who
+will do anything well must confine himself to doing a very few things.
+Yet while the things a man can produce to advantage are few, the things
+he wants to consume are many. Exchange makes possible at the same time
+concentration in production and diversity of enjoyment. Exchange enables
+the shoemaker to produce shoes, the tailor to make coats, the carpenter
+to build houses, the farmer to raise grain, the weaver to make cloth,
+the doctor to heal disease; and at the same time brings to each one of
+them a pair of shoes, a coat, a house, a barrel of flour, a cut of
+cloth, and such medical attendance as he needs. Civilization rests on
+exchange.</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>It is the duty of each party in a trade to give a fair and genuine
+equivalent for what he expects to receive.</b>&mdash;Articles exchanged always
+represent work. And it is our duty to make sure that the article we
+offer represents thorough work. Good honest work is the foundation of
+all righteousness. Whatever we offer for sale, whether it be our <span class='pagenum'><a name="Page_47" id="Page_47"></a>[<a href="./images/47.png">47</a>]</span>labor
+for wages, or goods for a price, ought to be as good and thorough as we
+can make it. To sell a day's work for wages, and then to loaf a part of
+that day, is giving a man idleness when he pays for work. To sell a man
+a shoddy coat when he thinks he is buying good wool, is giving him cold
+when he pays for warmth. To give a man defective plumbing in his house
+when he hires you for a good workman, is to sell him disease and death,
+and take pay for it. Selling adulterated drugs and groceries is giving a
+man a stone when he asks for and pays for bread. If, after we have done
+our best to make or secure good articles, we are unable to avoid defects
+and imperfections, then it is our duty to tell squarely just what the
+imperfection is, and sell it for a reduced price. On no other basis than
+this of making genuine goods, and representing them just as they are,
+can exchange fulfill its function of mutual advantage to all concerned.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>Honesty looks people straight in the eye, tells the plain truth about
+its goods, stands on its merits, asks no favors, has nothing to conceal,
+fears no investigation.</b>&mdash;This bold, open, self-reliant quality of
+honesty is what makes it a manly thing, or a virtue. To do thorough
+work; to speak the plain truth; to do exactly as you would be done by;
+to put another man's interest on a level with your own; to take under no
+pretext or excuse a cent's worth more than you give in any trade you
+<span class='pagenum'><a name="Page_48" id="Page_48"></a>[<a href="./images/48.png">48</a>]</span>make, calls out all the strength and forbearance and self-control there
+is in a man, and that is why it ranks so high among the virtues.</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>The honest man is the only man who can respect himself.</b>&mdash;He carries his
+head erect, and no man can put him down. Everything about him is sound
+and every act will bear examination. This sense of one's own genuineness
+and worth is honesty's chief reward.</p>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>Every one-sided transaction dishonest.</b>&mdash;In fair exchange both parties
+are benefited. In unfair exchange one party profits by the other's loss.
+Any transaction in which either party fails to receive an equivalent for
+what he gives is a fraud; and the man who knowingly and willfully makes
+such a trade is a thief in disguise. For taking something which belongs
+to another, without giving him a return, and without his full, free, and
+intelligent consent, is stealing.</p>
+
+<p>The temptation to take advantage of another's ignorance; to palm off a
+poor article for a good one; to get more than we give, is very great in
+all forms of business. Cheating is very common, and one is tempted to do
+a little cheating himself in order to keep even with the rest. The only
+way to resist it is to see clearly that cheating is lying and stealing
+put together; that it is an injury to our fellow-men <span class='pagenum'><a name="Page_49" id="Page_49"></a>[<a href="./images/49.png">49</a>]</span>and to society;
+that it is playing the part of a knave and a rascal instead of an honest
+and honorable man.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>The meanest and most contemptible kind of cheating is quackery.</b>&mdash;The
+quack is liar, thief, and murderer all in one. For in undertaking to do
+things for which he has no adequate training and skill, he pretends to
+be what he is not. He takes money for which he is unable to render a
+genuine equivalent. And by inducing people to trust their lives in his
+incompetent and unskilled hands he turns them aside from securing
+competent treatment, and so confirms disease and hastens death.</p>
+
+<p><b>The dishonest man a public nuisance and a common enemy.</b>&mdash;He gets his
+living out of other people. Whatever wealth he gets, some honest man who
+has earned it is compelled to go without. Dishonesty is the perversion
+of exchange from its noble function as a civilizing agent and a public
+benefit, into the ignoble service of making one man rich at the expense
+of the many. It is because the dishonest man is living at other people's
+expense, profiting by their losses, and fattening himself on the
+earnings of those whom he has wronged, that dishonesty is deservedly
+ranked as one of the most despicable and abominable of vices.</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>It is as important to protect our own interest, as to regard the
+interests of others.</b>&mdash;No man <span class='pagenum'><a name="Page_50" id="Page_50"></a>[<a href="./images/50.png">50</a>]</span>has any more right to cheat me than I have
+to cheat him; and if he tries to take advantage of me it is my duty to
+resist him, and to say a decided "no" to his schemes for enriching
+himself at my expense.</p>
+
+<p>One rule in particular is very important. Never sign a note for another
+in order to give him a credit which he could not command without your
+name. That is a favor which no man has a right to ask, and which no man
+who regards his duty to himself and to his family will grant. If a man
+is in a tight place and asks you to lend him money, or to give him
+money, that is a proposition to be considered on its merits. But to
+assume an indefinite responsibility by signing another man's note, is
+accepting the risk of ruining ourselves for his accommodation. We owe it
+to ourselves and our families to keep our finances absolutely under our
+own control, free from all complication with the risks and uncertainties
+of another's enterprises and fortunes.</p>
+
+<p>Our own rights are as sacred as those of another. There are two sides to
+every bargain; and one side is as important as the other. The sacrifice
+of a right may be as great an evil as the perpetration of a wrong.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>Dishonesty eats the heart out of a man.</b>&mdash;The habit of looking solely to
+one's own interest deadens the social sympathies, dwarfs the generous
+affections, weakens self-respect, until at length the dishonest men can
+rob the widow of her livelihood; take an exorbitant commission on the
+labor of the <span class='pagenum'><a name="Page_51" id="Page_51"></a>[<a href="./images/51.png">51</a>]</span>orphan; charge an extortionate rent to a family of
+helpless invalids; sell worthless stocks to an aged couple in exchange
+for the hard earnings of a life-time, and still endure to live.
+Dishonesty makes men inhuman. The love of gain is a species of moral and
+spiritual decay. When it attacks the heart the finer and better feelings
+wither and die; and on this decay of sympathy and kindness and
+generosity and justice there thrive and flourish meanness and
+heartlessness and cruelty and inhumanity.</p>
+
+<p><b>Hereditary effects of dishonesty.</b>&mdash;So deeply does the vice of dishonesty
+eat into the moral nature that mental and moral deterioration is handed
+down to offspring. The scientific study of heredity shows that the
+deterioration resulting from this cause is more sure and fatal than that
+following many forms of insanity. The son or daughter of a mean,
+dishonest man is handicapped with tendencies toward moral turpitude and
+anti-social conduct for which no amount of his ill-gotten gains,
+received by inheritance, can be an adequate compensation. Says Maudsley,
+"I cannot but think that the extreme passion for getting rich, absorbing
+the whole energies of a life, predisposes to mental degeneracy in the
+offspring, either to moral defect, or to intellectual deficiency, or to
+outbursts of positive insanity." And the same author says elsewhere:
+"The anti-social, egoistic development of the individual predisposes to,
+if it does not predetermine, the mental degeneracy of his progeny; he,
+alien <span class='pagenum'><a name="Page_52" id="Page_52"></a>[<a href="./images/52.png">52</a>]</span>from his kind by excessive egoisms, determines an alienation of
+mind in them. If I may trust in that matter my observations, I know no
+one who is more likely to breed insanity in his offspring than the
+intensely narrow, self-sensitive, suspicious, distrustful, deceitful,
+and self-deceiving individual, who never comes into sincere and sound
+relations with men and things, who is incapable by nature and habit of
+genuinely healthy communion with himself or with his kind. A moral
+development of that sort, I believe, is more likely to predetermine
+insanity in the next generation than are many forms of actual
+derangement in parents: for the whole moral nature is essentially
+infected, and that goes deeper down, and is more dangerous, <i>qu&acirc;</i>
+heredity, than a particular derangement. A mental alienation is a
+natural pathological evolution of it."</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_53" id="Page_53"></a>[<a href="./images/53.png">53</a>]</span></p>
+<h2>CHAPTER VII.</h2>
+
+<h3>Knowledge.</h3>
+
+
+<p>What food is to the body, that knowledge is to the mind. It is the bread
+of intellectual life. Without knowledge of agriculture and the mechanic
+arts we should be unable to provide ourselves with food and clothing and
+houses and ships and roads and bridges. Without knowledge of natural
+science we should be strangers in the world in which we live, the
+victims of the grossest superstitions. Without knowledge of history and
+political science we could have no permanent tranquility and peace, but
+should pass a precarious existence, exposed to war and violence, rapine
+and revolution. Knowledge unlocks for us the mysteries of nature;
+unfolds for us the treasured wisdom of the world's great men; interprets
+to us the longings and aspirations of our hearts.</p>
+
+<div class="poem"><div class="stanza">
+<span class="i11half">Books, we know,<br /></span>
+<span class="i0">Are a substantial world, both pure and good:<br /></span>
+<span class="i0">Round these with tendrils strong as flesh and blood,<br /></span>
+<span class="i0">Our pastime and our happiness will grow.<br /></span>
+</div></div>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>The severity of truth.</b>&mdash;Things exist in precise and definite relations.
+Events take place according <span class='pagenum'><a name="Page_54" id="Page_54"></a>[<a href="./images/54.png">54</a>]</span>to fixed and immutable laws. Truth is the
+perception of things just as they are. Between truth and falsehood there
+is no middle ground. Either a fact is so, or it is not. "Truth," says
+Ruskin, "is the one virtue of which there are no degrees. There are some
+faults slight in the sight of love, some errors slight in the estimation
+of wisdom; but truth forgives no insult, and endures no stain." Truth
+does not always lie upon the surface of things. It requires hard,
+patient toil to dig down beneath the superficial crust of appearance to
+the solid rock of fact on which truth rests. To discover and declare
+truth as it is, and facts as they are, is the vocation of the scholar.
+Not what he likes to think, not what other people will be pleased to
+hear, not what will be popular or profitable; but what as the result of
+careful investigation, painstaking inquiry, prolonged reflection he has
+learned to be the fact;&mdash;this, nothing less and nothing more, the
+scholar must proclaim. Truth is fidelity to fact; it plants itself upon
+reality; and hence it speaks with authority. The truthful man is one
+whom we can depend upon. His word is as good as his bond. "He sweareth
+to his own hurt, and changeth not." The truthful man brings truth and
+man together.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>Veracity has two foundations: one reverence for truth; the other regard
+for one's fellow-men.</b>&mdash;Ordinarily these two motives coincide and
+re-enforce each other. The right of truth to be spoken, and <span class='pagenum'><a name="Page_55" id="Page_55"></a>[<a href="./images/55.png">55</a>]</span>the benefit
+to men from hearing it, are two sides of the same obligation. Only in
+the most rare and exceptional cases can these two motives conflict. To a
+healthy, right-minded man the knowledge of the truth is always a good.</p>
+
+<p><b>Apparent exceptions to the duty of truthfulness.</b>&mdash;We owe truth to all
+normal people, and under all normal circumstances. We do not necessarily
+owe it to the abnormal. In sickness, when the patient cannot bear the
+shock of distressing news; in insanity, when the maniac cannot give to
+facts their right interpretation; in criminal perversity, when knowledge
+would be used in furtherance of crime, the abnormal condition of the
+person with whom we have to deal may justify us in withholding from him
+facts which he would use to the injury of himself or others. These are
+very rare and extreme cases, and are apparent rather than real
+exceptions to the universal rule of absolute truthfulness in human
+speech. For in these cases it is not from a desire to deceive or mislead
+the person, that we <ins class="corr" title="original has withold">withhold</ins> the truth. We feel sure that the sick
+person, when he recovers; the insane person when he is restored to
+reason; the criminal, if he is ever converted to uprightness, will
+appreciate the kindness of our motive, and thank us for our deed. To the
+person of sound body, sound mind, and sound moral intent, no conceivable
+combination of circumstances can ever excuse us from the strict
+requirement of absolute veracity, or make a lie anything but base,
+cowardly, and contemptible.</p>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_56" id="Page_56"></a>[<a href="./images/56.png">56</a>]</span>
+THE REWARD.</p>
+
+<p><b>Society is founded on trust.</b>&mdash;Without confidence in one another, we
+could not live in social relations a single day. We should relapse into
+barbarism, strife, and mutual destruction. Since society rests on
+confidence, and confidence rests on tried veracity, the rewards of
+veracity are all those mutual advantages which a civilized society
+confers upon its members.</p>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>The costliness of strict truthfulness.</b>&mdash;Truth is not only hard to
+discover, but frequently it is costly to speak. Truth is often opposed
+to sacred traditions, inherited prejudices, popular beliefs, and vested
+interests. To proclaim truth in the face of these opponents in early
+times has cost many a man his life; and to-day it often exposes one to
+calumny and abuse. Hence comes the temptation to conceal our real
+opinions; to cover up what we know to be true under some phrase which we
+believe will be popular; to sacrifice our convictions to what we suppose
+to be our interests.</p>
+
+<p>Especially when we have done wrong the temptation to cover it up with a
+lie is very great. Deception seems so easy; it promises to smooth over
+our difficulties so neatly; that it is one of the hardest temptations to
+resist. Little do we dream,</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">What a tangled web we weave<br /></span>
+<span class="i0">When first we practice to deceive.<br /></span>
+</div></div>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_57" id="Page_57"></a>[<a href="./images/57.png">57</a>]</span>
+THE VICE OF DEFECT.</p>
+
+<p><b>The forms of falsehood are numberless.</b>&mdash;We may lie by our faces; by our
+general bearing; by our silence, as well as by our lips. There is "the
+glistening and softly spoken lie; the amiable fallacy; the patriotic lie
+of the historian; the provident lie of the politician; the zealous lie
+of the partisan; the merciful lie of the friend; the careless lie of
+each man to himself." The mind of man was made for truth: truth is the
+only atmosphere in which the mind of man can breathe without
+contamination. No passing benefit which I can secure for myself or
+others can compensate for the injury which a falsehood inflicts on the
+mind of him who tells it and on the mind of him to whom it is told. For
+benefits and advantages, however great and important, are what we have,
+and they perish with the using. The mind is what we are; and an insult
+to our intelligence, a scar upon ourselves, a blow at that human
+confidence which binds us all together, is irremediable.</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>The mischievousness of gossip and scandal.</b>&mdash;We are not called upon to
+know everything that is going on; nor to tell everything that we cannot
+help knowing. Idle curiosity and mischievous gossip result from the
+direction of our thirst for knowledge toward trifling and unworthy
+objects. There is great virtue in minding one's own business. The
+tell-tale is abhorrent even to the least developed <span class='pagenum'><a name="Page_58" id="Page_58"></a>[<a href="./images/58.png">58</a>]</span>moral sensibility.
+The gossip, the busybody, the scandalmonger is the worst pest that
+<ins class="corr" title="original has invests">infests</ins> the average town and village. These mischief-makers take a grain
+of circumstantial evidence, mix with it a bushel of fancies, suspicions,
+surmises, and inuendoes, and then go from house to house peddling the
+product for undoubted fact. The scandalmonger is the murderer of
+reputations, the destroyer of domestic peace, the insuperable obstacle
+to the mutual friendliness of neighborhoods. This "rejoicing in
+iniquity" is the besetting sin of idle people. The man or woman who
+delights in this gratuitous and uncalled-for criticism of neighbors
+thereby puts himself below the moral level of the ones whose faults he
+criticises. Martineau, in his scale of the springs of action, rightly
+ranks censoriousness, with vindictiveness and suspiciousness, at the
+very bottom of the list. Unless there is some positive good to be gained
+by bringing wrong to light and offenders to justice we should know as
+little as possible of the failings of our fellow-men, and keep that
+little strictly to ourselves.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>Falsehood undermines the foundations of social order.</b>&mdash;Universal
+falsehood would bring social chaos. The liar takes advantage of the
+opportunity which his position as a member of society gives him to
+strike a deadly blow at the heart of the social order on which he
+depends for his existence, and without whose aid his arm would be
+powerless to strike.</p>
+
+<p><span class='pagenum'><a name="Page_59" id="Page_59"></a>[<a href="./images/59.png">59</a>]</span>
+<b>The liar likewise loses confidence in himself.</b>&mdash;He cannot distinguish
+truth from falsehood, he has so frequently confounded them. He is caught
+in his own meshes. A good liar must have a long memory. Having no
+recognized standard to go by, he cannot remember whether he said one
+thing or another about a given fact; and so he hangs himself by the rope
+of his own contradictions. Worse than these outward consequences is the
+loss of confidence in his own integrity and manhood. In Kant's words, "A
+lie is the abandonment, or, as it were, the annihilation of the dignity
+of man."</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_60" id="Page_60"></a>[<a href="./images/60.png">60</a>]</span></p>
+<h2>CHAPTER VIII.</h2>
+
+<h3>Time.</h3>
+
+
+<p>Every act we do, every thought we think, every feeling we cherish exists
+in time. Our life is a succession of flying moments. Once gone, they can
+never be recalled. As they are employed, so our character becomes. To
+use time wisely is a good part of the art of living well, for "time is
+the stuff life is made of."</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>The duty of making life a consistent whole.</b>&mdash;Life is not merely a
+succession of separate moments. It is an organic whole. The way in which
+we spend one moment affects the next, and all that follow; just as the
+condition of one part of the body affects the well-being of all the
+rest. As we have seen, dissipation to-day means disease to-morrow. Work
+to-day means property to-morrow. Wastefulness to-day means want
+to-morrow. Hence it should be our aim so to co-ordinate one period of
+time with another that our action will promote not merely the immediate
+interests of the passing moment, but the interests of the permanent self
+throughout the whole of life. What we pursue on one day must not clash
+with what we pursue the next; each <span class='pagenum'><a name="Page_61" id="Page_61"></a>[<a href="./images/61.png">61</a>]</span>must contribute its part to our
+comprehensive and permanent well-being.</p>
+
+
+<p class="sectctr">THE VIRTUE</p>
+
+<p><b>Prudence is the habit of looking ahead, and seeing present conduct in
+its relation to future welfare.</b>&mdash;Prudence is manly and virtuous because
+it controls present inclination, instead of being controlled by it. A
+burning appetite or passion springs up within us, and demands instant
+obedience to its demands. The weak man yields at once and lets the
+appetite or passion or inclination lead him whithersoever it listeth.
+Not so the strong, the prudent man. He says to the hot, impetuous
+passion: "Sit down, and be quiet. I will consider your request. If it
+seems best I will do as you wish. If it turns out that what you ask is
+not for my interest I shall not do it. You need not think that I am
+going to do everything you ask me to, whether it is for my interest to
+do it or not. You have fooled me a good many times, and hereafter I
+propose to look into the merits of your requests before I grant them."
+It takes strength and courage and determination to treat the impulses of
+our nature in this haughty and imperious manner. But the strength and
+resolution which it takes to do an act is the very essence of its
+manliness and virtue.</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>The life of the prudent man holds together, part plays into part, and
+the whole runs smoothly.</b>&mdash;One period of life, one fraction of time,
+<span class='pagenum'><a name="Page_62" id="Page_62"></a>[<a href="./images/62.png">62</a>]</span>does not conflict with another. He looks on the past with satisfaction
+because he is enjoying the fruit of that past in present well-being. He
+looks to the future with confidence because the present contains the
+seeds of future well-being. Each step in life is adjusted to every
+other, and the result is a happy and harmonious whole.</p>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>Time tempts us to break up our lives into separate parts.</b>&mdash;"Let us eat
+and drink, for to-morrow we die<ins class="corr" title="original has comma">.</ins>" "After us the deluge." These are the
+maxims of fools. The reckless seizure of the pleasures of the present
+hour, regardless of the days and years to come, is the characteristic
+mark of folly.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>"Procrastination is the thief of time."</b>&mdash;The particular impulse which
+most frequently leads us to put off the duty of the hour is indolence.
+But any appetite or passion which induces us to postpone a recognized
+duty for the sake of a present delight is an invitation to
+procrastination.</p>
+
+<p>The fallacy of procrastination, the trick by which it deceives, is in
+making one believe that at a different time he will be a different
+person. The procrastinator admits, for instance, that a piece of work
+must be done. But he argues, "Just now I would rather play or loaf than
+do the work. By and by there will come a time when I shall rather do the
+work than play or loaf. Let's wait till that time <span class='pagenum'><a name="Page_63" id="Page_63"></a>[<a href="./images/63.png">63</a>]</span>comes." That time
+never comes. Our likes and dislikes do not change from one day to
+another. To-morrow finds us as lazy as to-day, and with the habit of
+procrastination strengthened by the indulgence of yesterday. Putting a
+duty off once does not make it easier: it makes it harder to do the next
+time.</p>
+
+<p>Play or rest when we ought to be at work is weakening and demoralizing.
+Rest and play after work is bracing and invigorating. The sooner we face
+and conquer a difficulty, the less of a difficulty it is. The longer we
+put it off the greater it seems, and the less becomes our strength with
+which to overcome it.</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>Anxiety defeats itself.</b>&mdash;Anxiety sacrifices the present to the future.
+When this becomes a habit it defeats its own end. For the future is
+nothing but a succession of moments, which, when they are realized, are
+present moments. And the man who sacrifices all the present moments to
+his conception of a future, sacrifices the very substance out of which
+the real future is composed. For when he reaches the time to which he
+has been looking forward, and for the sake of which he has sacrificed
+all his early days, the habit of anxiety stays by him and compels him to
+sacrifice that future, now become present, to another future, still
+farther ahead; and so on forever. Thus life becomes an endless round of
+fret and worry, full of imaginary ills, <span class='pagenum'><a name="Page_64" id="Page_64"></a>[<a href="./images/64.png">64</a>]</span>destitute of all real and
+present satisfaction. It is a good rule never to cross a bridge until we
+come to it. Prudence demands that we make reasonable preparation for
+crossing it in advance. But when these preparations are made prudence
+has done its work, and waits calmly until the time comes to put its
+plans into operation. Anxiety fills all the intervening time with
+forebodings of all the possible obstacles that may arise when the time
+for action comes.</p>
+
+<p><b>Procrastination, anxiety, and prudence.</b>&mdash;Procrastination sacrifices the
+future to the present. Anxiety sacrifices the present to the future.
+Prudence co-ordinates present and future in a consistent whole, in which
+both present and future have their proper place and due consideration.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p>Imperfect co-ordination, whether by procrastination or by worry, brings
+discord. The parts of life are at variance with each other. The
+procrastinator looks on past indulgence with remorse and disgust; for
+that past indulgence is now loading him down with present disabilities
+and pains. He looks on the future with apprehension, for he knows that
+his present pleasures are purchased at the cost of misery and
+degradation in years to come.</p>
+
+<p>The man in whom worry and anxiety have become habitual likewise lives a
+discordant life. He looks out of a joyless present, back on a past
+devoid of interest, and forward into a future full of fears.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_65" id="Page_65"></a>[<a href="./images/65.png">65</a>]</span></p>
+<h2>CHAPTER IX.</h2>
+
+<h3>Space.</h3>
+
+
+<p>As all thoughts and actions take place in time, so all material things
+exist in space. Everything we have must be in some place. To give things
+their right relations in space is one of the important aspects of
+conduct.</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>A place for everything, and everything in its place.</b>&mdash;Things that belong
+together should be kept together. Dishes belong in the cupboard; clothes
+in the closet; boxes on the shelves; loose papers in the waste basket;
+tools in the tool-chest; wood in the wood-shed. And it is our duty to
+keep them in their proper place, when not in actual use. In business it
+is of the utmost importance to have a precise place for everything
+connected with it. The carpenter or machinist must have a place for each
+tool, and always put it there when he is through using it. The merchant
+must have a definite book and page or drawer or pigeon-hole for every
+item which he records. The scholar must have a set of cards or envelopes
+or drawers or pockets alphabetically arranged in which he keeps each
+class of facts where he can turn to it instantly. This keeping things of
+a kind together, each kind in a place by itself, is <span class='pagenum'><a name="Page_66" id="Page_66"></a>[<a href="./images/66.png">66</a>]</span>system. Without
+system nothing can be managed well, and no great enterprise can be
+carried on at all.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>Orderliness is manly and virtuous because it keeps things under our own
+control, and makes them the expression of our will.</b>&mdash;The orderly and
+systematic man can manage a thousand details with more ease and power
+than a man without order and system can manage a dozen. It is not power
+to do more work than other men, but power to do the same amount of work
+in such an orderly and systematic way that it accomplishes a hundred
+times as much as other men's work, which marks the difference between
+the statesman who manages the affairs of a nation or the merchant prince
+who handles millions of dollars, and the man of merely ordinary
+administrative and business ability.</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>The orderly man has his resources at his disposal at a moment's
+notice.</b>&mdash;He can go directly to the thing he wants and be sure of finding
+it in its place. When a business is thoroughly systematized it is as
+easy to find one thing out of ten thousand as it is to find one thing
+out of ten. Hence there is scarcely any limit to the expansion of
+business of which the systematic man is capable. A business thus reduced
+to system will almost run itself. Thus the heads of great concerns are
+able to accept public office, or to spend a year in Europe, <span class='pagenum'><a name="Page_67" id="Page_67"></a>[<a href="./images/67.png">67</a>]</span>in absolute
+confidence that the business will be well conducted in their absence,
+and that they can take it up when they return just as they left it. For
+they know that each man has his part of the work for which he is
+responsible; each process has its precise method by which it is to be
+performed; each account has its exact place where it is to be kept.
+Order and system are the keys to business success. Orderliness keeps
+things under our control, and the convenience and efficiency with which
+things serve us is the direct and necessary consequence of having them
+under control.</p>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>System takes more labor to begin with, but in the long run system is the
+greatest labor-saving device in the world.</b>&mdash;It takes ten times as long
+to hunt up a thing which we have left lying around the next time we want
+it, as it does to put it where it belongs at first. Yet, well as we know
+this fact, present and temporary ease seems of more consequence at the
+time of action than future and permanent convenience. Until by repeated
+exercise and painful discipline we make orderliness and system habitual
+and almost instinctive, the temptation to make the quickest and handiest
+disposition of things for which we have no immediate use will continue
+to beset our minds and betray our wills.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>The careless man lets things run over him.</b>&mdash;They mock him, and make fun
+of him; getting <span class='pagenum'><a name="Page_68" id="Page_68"></a>[<a href="./images/68.png">68</a>]</span>in his way and tripping him up at one time; hiding from
+him and making him hunt after them at another. Carelessness is a
+confession of a weak will that cannot keep things under control. And
+weakness is ever the mark of vice.</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>The end and aim of system is to expedite business. Red tape is the
+idolatry of system. It is system for the sake of system.</b>&mdash;Every rule
+admits exceptions. To make exceptions before a habit is fully formed is
+dangerous; and while we are learning the habit of orderliness and system
+we should put ourselves to very great inconvenience rather than admit an
+exception to our systematic and orderly way of doing things. When,
+however, the habit has become fixed, it is wise and right to sacrifice
+order and system, when some "short cut" will attain our end more quickly
+and effectively than the regular and more round-about way of orderly
+procedure. The strong and successful business man is he who has his
+system so thoroughly under his control that he can use it or dispense
+with it on a given occasion; according as it will further or hinder the
+end he has in view.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>The careless man is always bothered by things he does not want getting
+in his way; and by things that he does want keeping out of his
+way.</b>&mdash;Half his time is spent in clearing away <span class='pagenum'><a name="Page_69" id="Page_69"></a>[<a href="./images/69.png">69</a>]</span>accumulated obstructions
+and hunting after the things he needs. Where everything is in a heap it
+is necessary to haul over a dozen things in order to find the one you
+are after. Carelessness suffers things to get the mastery over us; and
+the consequence is that we and our business are ever at their mercy. And
+as things held in control are faithful and efficient servants, so things
+permitted to domineer over us and do as they please become cruel and
+arbitrary masters. They waste our time, try our patience, destroy our
+business, and scatter our fortunes.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_70" id="Page_70"></a>[<a href="./images/70.png">70</a>]</span></p>
+<h2>CHAPTER X.</h2>
+
+<h3>Fortune.</h3>
+
+
+<p>Strictly speaking, there is no such thing as fortune, chance, or
+accident. All things are held together by invariable laws<ins class="corr" title="original has comma">.</ins> Every event
+takes place in accordance with law. Uniformity of law is the condition
+and presupposition of all our thinking. The very idea of an event that
+has no cause is a contradiction in terms to which no reality can
+correspond, like the notion of two mountains without a valley between;
+or a yard stick with only one end.</p>
+
+<p>Relatively to us, and in consequence of the limitation of our knowledge,
+an event is a result of chance or fortune when the cause which produced
+it lies beyond the range of our knowledge. What we cannot anticipate
+beforehand and what we cannot account for afterward, we group together
+into a class and ascribe to the fictitious goddess Fortune; as children
+attribute gifts at Christmas which come from unknown sources to Santa
+Claus. In reality these unexplained and unanticipated events come from
+heredity, environment, social institutions, the forces of nature, and
+ultimately from God.</p>
+
+<p>These things which project themselves without warning into our lives,
+often have most momentous <span class='pagenum'><a name="Page_71" id="Page_71"></a>[<a href="./images/71.png">71</a>]</span>influence for good or evil over us; and the
+proper attitude to take toward this class of objects is worthy of
+consideration by itself.</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>The secret of superiority to fortune.</b>&mdash;Some things are under our
+control; others are not. It is the part of wisdom to concentrate our
+thought and feeling on the former; working with utmost diligence to make
+the best use of those things which are committed to us in the regular
+line of daily duty, and treating with comparative indifference those
+things which affect us from without. What we are; what we do; what we
+strive for;&mdash;these are the really important matters; and these are
+always in our power. What money comes to us; what people say about us;
+what positions we are called to fill; to what parties we are invited; to
+what offices we are elected, are matters which concern to some extent
+our happiness. We should welcome these good things when they come. But
+they affect the accidents rather than the substance of our lives. We
+should not be too much bound up in them when they come; and we should
+not grieve too deeply when they go. We should never stake our well-being
+and our peace of mind on their presence or their absence. We should
+remember that "The aids to noble life are all within."</p>
+
+<p>This lesson of superiority to fortune, by regarding the things she has
+to give as comparatively indifferent, is the great lesson of Stoicism.
+Marcus <span class='pagenum'><a name="Page_72" id="Page_72"></a>[<a href="./images/72.png">72</a>]</span>Aurelius, Epictetus, and Seneca are the masters of this school.
+Their lesson is one we all need to learn thoroughly. It is the secret of
+strength to endure the ills of life with serenity and fortitude. And yet
+it is by no means a complete account of our duty toward these outward
+things. It is closely akin to pride and self-sufficiency. It gives
+strength but not sweetness to life. One must be able to do without the
+good things of fortune if need be. The really strong man, however, is he
+who can use and enjoy them without being made dependent on them or being
+enslaved by them. The real mastery of fortune consists not in doing
+without the things she brings for fear they will corrupt and enslave us;
+but in compelling her to give us all the things we can, and then
+refusing to bow down to her in hope of getting more. This just
+appreciation of fortune's gifts is doubtless hard to combine with
+perfect independence. The Stoic solution of the problem is easier. The
+really strong man, however, is he who</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">Gathers earth's whole good into his arms;<br /></span>
+<span class="i0">Marching to fortune, not surprised by her,<br /></span>
+</div></div>
+
+<p>and the secret of this conquest of fortune without being captivated by
+her lies in having, as Browning telling us,</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">One great aim, like a guiding star above,<br /></span>
+<span class="i0">Which tasks strength, wisdom, stateliness, to lift<br /></span>
+<span class="i0">His manhood to the height that takes the prize.<br /></span>
+</div></div>
+
+<p>The shortcoming of the Stoics is not in the <span class='pagenum'><a name="Page_73" id="Page_73"></a>[<a href="./images/73.png">73</a>]</span>superiority to fortune
+which they seek; but in the fact that they seek it directly by sheer
+effort of naked will, instead of being lifted above subjection to
+fortune by the attractive power of generous aims, and high ideals of
+social service.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>The virtue which maintains superiority over external things and forces
+is courage.</b>&mdash;In primitive times the chief form of fortune was physical
+danger, and superiority to fear of physical injury was the original
+meaning of courage. Courage involves this physical bravery still; but it
+has come to include a great deal more. In a civilized community,
+physical danger is comparatively rare. Courage to do right when everyone
+around us is doing wrong; courage to say "No" when everyone is trying to
+make us say "Yes"; courage to bear uncomplainingly the inevitable ills
+of life;&mdash;these are the forms of courage most frequently demanded and
+most difficult to exercise in the peaceful security of a civilized
+community. This courage which presents an unruffled front to trouble,
+and bears bravely the steady pressure of untoward circumstance, we call
+by the special names of fortitude or patience. Patience and fortitude
+are courage exercised in the conditions of modern life. The essence of
+courage is superiority to outside forces and influences. When men were
+beset by lions and tigers, by Indians and hostile armies, then courage
+showed itself by facing and fighting these enemies. Now <span class='pagenum'><a name="Page_74" id="Page_74"></a>[<a href="./images/74.png">74</a>]</span>that we live
+with civilized and friendly men and women like ourselves, courage shows
+itself chiefly by refusing to surrender our convictions of what is true
+and right just because other people will like us better if we pretend to
+think as they do; and by enduring without flinching the rubs and bumps
+and bruises which this close contact with our fellows brings to us.</p>
+
+<p><b>Moral courage.</b>&mdash;The brave man everywhere is the man who has a firm
+purpose in his own breast, and goes forth to carry out that purpose in
+spite of all opposition, or solicitation, or influence of any kind that
+would tend to make him do otherwise. He does the same, whether men blame
+or approve; whether it bring him pain or pleasure, profit or loss. The
+purpose that is in him, that he declares, that he maintains, that he
+lives to realize; in defense of that he will lay down wealth,
+reputation, and, if need be, life itself. He will be himself, if he is
+to live at all. Men must approve what he really is, or he will have none
+of their praise, but their blame rather. By no pretense of being what he
+is not, by no betrayal of what he holds to be true and right, will he
+gain their favor. The power to stand alone with truth and right against
+the world is the test of moral courage. The brave man plants himself on
+the eternal foundations of truth and justice, and bids defiance to all
+the forces that would drive him from it.</p>
+
+<p>Wordsworth, in his character of "The Happy Warrior," has portrayed the
+kind of courage demanded of the modern man:</p>
+
+<div class="poem"><div class="stanza">
+<span class='pagenum'><a name="Page_75" id="Page_75"></a>[<a href="./images/75.png">75</a>]</span><span class="i0">'Tis he whose law is reason; who depends<br /></span>
+<span class="i0">Upon that law as on the best of friends.<br /></span>
+<span class="i0">Who if he rise to station of command<br /></span>
+<span class="i0">Rises by open means, and there will stand<br /></span>
+<span class="i0">On honorable terms, or else retire,<br /></span>
+<span class="i0">And in himself possess his own desire:<br /></span>
+<span class="i0">Who comprehends his trust, and to the same<br /></span>
+<span class="i0">Keeps faithful with a singleness of aim;<br /></span>
+<span class="i0">And therefore does not stoop nor lie in wait<br /></span>
+<span class="i0">For wealth, or honors, or for worldly state;<br /></span>
+<span class="i0">Whom they must follow, on whose head must fall<br /></span>
+<span class="i0">Like showers of manna, if they come at all.<br /></span>
+<span class="i0">'Tis finally the man, who, lifted high,<br /></span>
+<span class="i0">Conspicuous object in a nation's eye,<br /></span>
+<span class="i0">Or left unthought of in obscurity,<br /></span>
+<span class="i0">Who with a toward or untoward lot,<br /></span>
+<span class="i0">Prosperous or adverse, to his wish or not,<br /></span>
+<span class="i0">Plays in the many games of life, that one<br /></span>
+<span class="i0">Where what he most doth value must be won:<br /></span>
+<span class="i0">Whom neither shape of danger can dismay,<br /></span>
+<span class="i0">Nor thought of tender happiness betray;<br /></span>
+<span class="i0">Who, not content that former worth stand fast,<br /></span>
+<span class="i0">Looks forward, persevering to the last,<br /></span>
+<span class="i0">From well to better, daily self-surpast:<br /></span>
+<span class="i0">This is the happy warrior; this is he<br /></span>
+<span class="i0">That every man in arms should wish to be.<br /></span>
+</div></div>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>Courage universally honored.</b>&mdash;There is something in this strong, steady
+power of self-assertion that compels the admiration of everyone who
+beholds it. When we see a man standing squarely on his own feet;
+speaking plainly the thoughts that are in his mind; doing fearlessly
+what he believes to be right; or no matter how widely we may differ from
+his views, <span class='pagenum'><a name="Page_76" id="Page_76"></a>[<a href="./images/76.png">76</a>]</span>disapprove his deeds, we cannot withhold our honor from the
+man himself. No man was ever held in veneration by his countrymen; no
+man ever handed down to history an undying fame, who did not have the
+courage to speak and act his real thought and purpose in defiance of the
+revilings and persecutions of his fellows.</p>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>To take one's fortune into his own hands and work out, in spite of
+opposition and misfortune, a satisfactory career tasks strength and
+resolution to the utmost.</b>&mdash;It is so much more easy to give over the
+determination of our fate to some outside power that the abject
+surrender to fortune is a serious temptation. Air-castles and
+day-dreams, and idle waiting for something to turn up, are the feeble
+forms of this temptation. The impulse to run away from danger, and the
+impulse to plunge recklessly into risks, are the two forms of temptation
+which lead to the more pronounced and prevalent vices.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>Yielding to outward pressure, contrary to our own conviction of what is
+true and right, is moral cowardice.</b>&mdash;In early times the coward was the
+man who turned his back in battle. To-day the coward is the man who does
+differently when people are looking at him from what he would do if he
+were alone; the man who speaks what he thinks people want to hear,
+instead of what he <span class='pagenum'><a name="Page_77" id="Page_77"></a>[<a href="./images/77.png">77</a>]</span>knows to be true; the man who apes other people for
+fear they will think him odd if he acts like himself; the man who tries
+so hard to suit everybody that he has no mind of his own; the man who
+thinks how things will look, instead of thinking how things really are.
+Whenever we take the determination of our course of conduct ultimately
+from any other source than our own firm conviction of what is right and
+true, then we play the coward. We do in the peaceful conditions of
+modern life just what we despise a soldier for doing on the field of
+battle. We acknowledge that there is something outside us that is
+stronger than we are; of which we are afraid; to which we surrender
+ourselves as base and abject slaves.</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>There are forces in the world that can destroy us; we must protect
+ourselves against them.</b>&mdash;To be truly brave, we must be ready to face
+these forces when there is a reason for so doing. We must be ready to
+face the cannon for our country; to plunge into the swollen stream to
+save the drowning child; to expose ourselves to contagious diseases in
+order to nurse the sick.</p>
+
+<p>To do these things without sufficient reason is foolhardiness. To expose
+ourselves needlessly to disease; to put ourselves in the range of a
+cannon, to jump into the stream, with no worthy end in view, or for the
+very shallow reason of showing off how brave we can be, is folly and
+madness. Doing <span class='pagenum'><a name="Page_78" id="Page_78"></a>[<a href="./images/78.png">78</a>]</span>such things because someone dares us to do them is not
+courage, but cowardice.</p>
+
+<p><b>Gambling, the most fatal form of this fondness for taking needless
+risks.</b>&mdash;The gambler is too feeble in will, too empty in mind, too
+indolent in body to carve out his destiny with his own right hand. And
+so he stakes his well-being on the throw of the dice; the turn of a
+wheel; or the speed of a horse. This invocation of fortune is a
+confession of the man's incompetence and inability to solve the problem
+of his life satisfactorily by his own exertions. It is the most
+demoralizing of practices. For it establishes the habit of staking
+well-being not on one's own honest efforts, but on outside influences
+and forces. It is the dethronement of will and the deposition of
+manhood.</p>
+
+<p>In addition to being degrading to the individual it is injurious to
+others. It is anti-social. It makes one man's gain depend on another's
+loss: while the social welfare demands that gains shall in all cases be
+mutual. It violates the fundamental law of equivalence.</p>
+
+<p>Since the essence of gambling is the abrogation of the will, every
+indulgence weakens the power to resist the temptation. Gambling soon
+becomes a mania. Honest ways of earning money seem slow and dull. And
+the habit becomes confirmed before the victim is aware of the power over
+him that it has gained. Every form of gain which is contingent upon
+another's loss partakes of the nature of gambling. Raffling, playing for
+stakes, betting, buying <span class='pagenum'><a name="Page_79" id="Page_79"></a>[<a href="./images/79.png">79</a>]</span>lottery tickets, speculation in which there is
+no real transfer of goods, but mere winning or losing on the
+fluctuations of the market, are all forms of gambling. They are all
+animated by the desire to get something for nothing: a desire which we
+can respect when a helpless pauper asks for alms; but of which in any
+form an able-bodied man ought to be ashamed.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>The shame of cowardice.</b>&mdash;Man is meant to be superior to things outside
+him. When we see him bowing down to somebody whom he does not really
+believe in; when we see him yielding to forces which he does not himself
+respect; when living is more to him than living well; when there is a
+threat which can make him cringe, or a bribe that can make his tongue
+speak false&mdash;then we feel that the manhood has gone out of him, and we
+cannot help looking on his fall with sorrow and with shame. The penalty
+which follows moral cowardice is nowhere more clearly stated than in
+these severe and solemn lines which Whittier wrote when he thought a
+great man had sacrificed his convictions to his desire for office and
+love of popularity:</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">So fallen! so lost! the light withdrawn<br /></span>
+<span class="i2">Which once he wore!<br /></span>
+<span class="i0">The glory from his gray hairs gone<br /></span>
+<span class="i2">Forevermore!<br /></span>
+</div><div class="stanza">
+<span class="i0">Of all we loved and honored, naught<br /></span>
+<span class="i2">Save power remains,&mdash;<br /></span>
+<span class='pagenum'><a name="Page_80" id="Page_80"></a>[<a href="./images/80.png">80</a>]</span>
+<span class="i0">A fallen angel's pride of thought,<br /></span>
+<span class="i2">Still strong in chains.<br /></span>
+</div><div class="stanza">
+<span class="i0">All else is gone, from those great eyes<br /></span>
+<span class="i2">The soul has fled:<br /></span>
+<span class="i0">When faith is lost, when honor dies,<br /></span>
+<span class="i2">The man is dead!<br /></span>
+</div><div class="stanza">
+<span class="i0">Then pay the reverence of old days<br /></span>
+<span class="i2">To his dead fame;<br /></span>
+<span class="i0">Walk backward, with averted gaze,<br /></span>
+<span class="i2">And hide the shame.<br /></span>
+</div></div>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_81" id="Page_81"></a>[<a href="./images/81.png">81</a>]</span></p>
+<h2>CHAPTER XI.</h2>
+
+<h3>Nature.</h3>
+
+
+<p>Thus far we have been considering the uses to which we may put the
+particular things which nature places at our disposal. In addition to
+these special uses of particular objects, Nature has a meaning as a
+whole. The Infinite Reason in whose image our minds are formed and in
+whose thought our thinking, so far as it is true, partakes, has
+expressed something of his wisdom, truth, and beauty, in the forms and
+laws of the world in which we live. In the study of Nature we are
+thinking God's thoughts after him. In contemplation of the glory of the
+heavens, in admiration of the beauty of field and stream and forest, we
+are beholding a loveliness which it was his delight to create, and which
+it is elevating and ennobling for us to look upon. Nature is the larger,
+fairer, fuller expression of that same intelligence and love which wells
+up in the form of consciousness within our own breasts. Nature and the
+soul of man are children of the same Father. Nature is the
+interpretation of the longings of our hearts. Hence when we are alone
+with Nature in the woods and fields, by the seashore or on the moon-lit
+lake, we feel at peace with ourselves, and at home in the world.</p>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_82" id="Page_82"></a>[<a href="./images/82.png">82</a>]</span>
+THE DUTY.</p>
+
+<p><b>The love of nature, like all love, cannot be forced.</b>&mdash;It is not directly
+under the control of our will. We cannot set about it in deliberate
+fashion, as we set about earning a living. Still it can be cultivated.
+We can place ourselves in contact with Nature's more impressive aspects.
+We can go away by ourselves; stroll through the woods, watch the clouds;
+bask in the sunshine; brave the storm; listen to the notes of birds;
+find out the haunts of living creatures; learn the times and places in
+which to find the flowers; gaze upon the glowing sunset, and look up
+into the starry skies. If we thus keep close to Nature, she will draw us
+to herself, and whisper to us more and more of her hidden meaning.</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">The eye&mdash;it cannot choose but see;<br /></span>
+<span class="i1">We cannot bid the year be still:<br /></span>
+<span class="i0">Our bodies feel, where'er they be,<br /></span>
+<span class="i1">Against or with our will.<br /></span>
+</div><div class="stanza">
+<span class="i0">Nor less I deem that there are powers<br /></span>
+<span class="i1">Which of themselves our minds impress;<br /></span>
+<span class="i0">That we can feed these minds of ours<br /></span>
+<span class="i1">In a wise passiveness.<br /></span>
+</div></div>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>The more we feel of the beauty and significance of Nature the more we
+become capable of feeling.</b>&mdash;And this capacity to feel the influences
+which Nature is constantly throwing around us is an indispensable
+element in noble and elevated <span class='pagenum'><a name="Page_83" id="Page_83"></a>[<a href="./images/83.png">83</a>]</span>character. Our thoughts, our acts, yes,
+our very forms and features reflect the objects which we habitually
+welcome to our minds and hearts. And if we will have these expressions
+of ourselves noble and pure, we must drink constantly and deeply at
+Nature's fountains of beauty and truth. Wordsworth, the greatest
+interpreter of Nature, thus describes the effect of Nature's influence
+upon a sensitive soul:</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">She shall be sportive as the fawn<br /></span>
+<span class="i0">That wild with glee across the lawn<br /></span>
+<span class="i1">Or up the mountain springs;<br /></span>
+<span class="i0">And hers shall be the breathing balm,<br /></span>
+<span class="i0">And hers the silence and the calm<br /></span>
+<span class="i1">Of mute, insensate things.<br /></span>
+</div><div class="stanza">
+<span class="i0">The floating clouds their state shall lend<br /></span>
+<span class="i0">To her; for her the willow bend:<br /></span>
+<span class="i1">Nor shall she fail to see,<br /></span>
+<span class="i0">Even in the motions of the storm,<br /></span>
+<span class="i0">Grace that shall mold the maiden's form<br /></span>
+<span class="i1">By silent sympathy.<br /></span>
+</div><div class="stanza">
+<span class="i0">The stars of midnight shall be dear<br /></span>
+<span class="i0">To her; and she shall lean her ear<br /></span>
+<span class="i1">In many a secret place<br /></span>
+<span class="i0">Where rivulets dance their wayward round,<br /></span>
+<span class="i0">And Beauty born of murmuring sound<br /></span>
+<span class="i1">Shall pass into her face.<br /></span>
+</div></div>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>The uplifting and purifying power of nature.</b>&mdash;Through communion with the
+grandeur and majesty <span class='pagenum'><a name="Page_84" id="Page_84"></a>[<a href="./images/84.png">84</a>]</span>of Nature, our lives are lifted to loftier and
+purer heights than our unaided wills could ever gain. We grow into the
+likeness of that we love. We are transformed into the image of that
+which we contemplate and adore. We are thus made strong to resist the
+base temptations; patient to endure the petty vexations; brave to oppose
+the brutal injustices, of daily life. This whole subject of the power of
+Nature to uplift and bless has been so exhaustively and beautifully
+expressed by Wordsworth, that fidelity to the subject makes continued
+quotation necessary:</p>
+
+<div class="poem"><div class="stanza">
+<span class="i9">Nature never did betray<br /></span>
+<span class="i0">The heart that loved her; 'tis her privilege,<br /></span>
+<span class="i0">Through all the years of this our life, to lead<br /></span>
+<span class="i0">From joy to joy: for she can so inform<br /></span>
+<span class="i0">The mind that is within us, so impress<br /></span>
+<span class="i0">With quietness and beauty, and so feed<br /></span>
+<span class="i0">With lofty thoughts, that neither evil tongues,<br /></span>
+<span class="i0">Rash judgments, nor the sneers of selfish men,<br /></span>
+<span class="i0">Nor greetings where no kindness is, nor all<br /></span>
+<span class="i0">The dreary intercourse of daily life,<br /></span>
+<span class="i0">Shall e'er prevail against us, or disturb<br /></span>
+<span class="i0">Our cheerful faith, that all which we behold<br /></span>
+<span class="i0">Is full of blessings.<br /></span>
+</div><div class="stanza">
+<span class="i9">Therefore am I still<br /></span>
+<span class="i0">A lover of the meadows and the woods<br /></span>
+<span class="i0">And mountains; and of all that we behold<br /></span>
+<span class="i0">From this green earth; well pleased to recognize<br /></span>
+<span class="i0">In Nature and the language of the sense<br /></span>
+<span class="i0">The anchor of my purest thoughts, the nurse,<br /></span>
+<span class="i0">The guide, the guardian of my heart, and soul<br /></span>
+<span class="i0">Of all my moral being.<br /></span>
+</div></div>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_85" id="Page_85"></a>[<a href="./images/85.png">85</a>]</span>
+THE TEMPTATION.</p>
+
+<p><b>The very thoroughness and fidelity with which we fulfill one duty, may
+hinder the fulfillment of another.</b>&mdash;We may become so absorbed in earning
+a living, and carrying on our business, and getting an education, that
+we shall give no time or attention to this communion with Nature. The
+fact that business, education, and kindred external and definite
+pursuits are directly under the control of our wills, while this power
+to appreciate Nature is a slow and gradual growth, only indirectly under
+our control, tempts us to give all our time and strength to these
+immediate, practical ends, and to neglect that closer walk with Nature
+which is essential to a true appreciation of her loveliness. Someone
+asks us "What is the use of spending your time with the birds among the
+trees, or on the hill-top under the stars?" and we cannot give him an
+answer in dollars and cents. And so we are tempted to take his simple
+standard of utility in ministering to physical wants as the standard of
+all worth. We neglect Nature, and she hides her face from our
+preoccupied eyes. In this busy, restless age we need to keep ever in
+mind Wordsworth's warning against this fatal temptation:</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">The world is too much with us; late and soon,<br /></span>
+<span class="i1">Getting and spending, we lay waste our powers:<br /></span>
+<span class="i0">Little we see in Nature that is ours;<br /></span>
+<span class="i1">We have given our hearts away, a sordid boon!<br /></span>
+</div></div>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_86" id="Page_86"></a>[<a href="./images/86.png">86</a>]</span>
+THE VICE OF DEFECT.</p>
+
+<p>This obtuseness does not come upon us suddenly. All children keenly
+appreciate the changing moods of Nature. It is from neglect to open our
+hearts to Nature, that obtuseness comes. It steals over us
+imperceptibly. We can correct it only by giving ourselves more closely
+and constantly to Nature, and trusting her to win back to herself our
+benumbed and alienated hearts.</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>Affectation the attempt to work up by our own efforts an enthusiasm for
+Nature.</b>&mdash;True love of Nature must be born within us, by the working of
+Nature herself upon our hearts. By faith, rather than by works; by
+reception, rather than by conquest; by wise passiveness, rather than by
+restless haste; by calm and silence, rather than by noise and talk, our
+sensitiveness to Nature's charms is deepened and developed. That
+enjoyment of Nature which comes spontaneously and unsought is the only
+true enjoyment. That which we work up, and plan for, and talk about, is
+a poor and feeble imitation. The real lover of Nature is not the one who
+can talk glibly about her to everybody, and on all occasions. It is he
+who loves to be alone with her, who steals away from men and things to
+find solitude with her the best society, who knows not whence cometh nor
+<span class='pagenum'><a name="Page_87" id="Page_87"></a>[<a href="./images/87.png">87</a>]</span>whither goeth his delight in her companionship, who waits patiently in
+her presence, and is content whether she gives or withholds her special
+favors, who cares more for Nature herself than for this or that striking
+sensation she may arouse. Affectation is the craving for sensations
+regardless of their source. And if Nature is chary of striking scenes
+and startling impressions and thrilling experiences, affectation, with
+profane haste, proceeds to amuse itself with artificial feelings, and
+pretended raptures. This counterfeited appreciation, like all
+counterfeits, by its greater cheapness drives out the real enjoyment;
+and the person who indulges in affectation soon finds the power of
+genuine appreciation entirely gone. Affectation is worse than
+obtuseness, for obtuseness is at least honest: it may mend its ways. But
+affectation is self-deception. The affected person does not know what
+true appreciation of Nature is: he cannot see his error; and
+consequently cannot correct it.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>The life of man can be no deeper and richer than the objects and
+thoughts on which it feeds.</b>&mdash;Without appreciation and love for Nature we
+can eat and drink and sleep and do our work. The horse and ox, however,
+can do as much. Obtuseness to the beauty and meaning of Nature sinks us
+to the level of the brutes. Cut off from the springs of inspiration, our
+lives stagnate, our souls shrivel, our sensibilities wither. And just as
+stagnant <span class='pagenum'><a name="Page_88" id="Page_88"></a>[<a href="./images/88.png">88</a>]</span>water soon becomes impure, and swarms with low forms of
+vegetable and animal life, so the stagnant soul, which refuses to
+reflect the beauty of sun and star and sky, soon becomes polluted with
+sordidness and selfishness and sensuality.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_89" id="Page_89"></a>[<a href="./images/89.png">89</a>]</span></p>
+<h2>CHAPTER XII.</h2>
+
+<h3>Art.</h3>
+
+
+<p>Nature is incomplete. She leaves man to provide for himself his raiment,
+shelter, and surroundings. Nature in her works throws out suggestions of
+beauty, rather than its perfect and complete embodiment. Her gold is
+imbedded in the rock. Her creations are limited by the particular
+material and the narrow conditions which are at her disposal at a given
+time and place. To seize the pure ideal of beauty which Nature suggests,
+but never quite realizes; to select from the universe of space and the
+eternity of time those materials and forms which are perfectly adapted
+to portray the ideal beauty; to clothe the abodes and the whole physical
+environment of man with that beauty which is suggested to us in sky and
+stream and field and flower; to present to us for perpetual
+contemplation the form and features of ideal manhood and womanhood; to
+hold before our imagination the deeds of brave men, and the devotion of
+saintly women; to thrill our hearts with the victorious struggle of the
+hero and the death-defying passion of the lover;&mdash;this is the mission
+and the significance of art.</p>
+
+<p>Art is creative. The artist is a co-worker with <span class='pagenum'><a name="Page_90" id="Page_90"></a>[<a href="./images/90.png">90</a>]</span>God. To his hands is
+committed the portion of the world which God has left unfinished&mdash;the
+immediate environment of man. We cannot live in the fields, like beasts
+and savages. Art has for its purpose to make the rooms and houses and
+halls and streets and cities in which civilized men pass their days as
+beautiful and fair, as elevating and inspiring, as the fields and
+forests in which the primeval savage roamed. More than that, art aims to
+fill these rooms and halls and streets of ours with forms and symbols
+which shall preserve, for our perpetual admiration and inspiration, all
+that is purest and noblest and sweetest in that long struggle of man up
+from his savage to his civilized estate.</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>Beauty is the outward and visible sign of inward perfection,
+completeness, and harmony.</b>&mdash;In an object of beauty there is neither too
+little nor too much; nothing is out of place; nothing is without its
+contribution to the perfect whole. Each part is at once means and end to
+every other. Hence its perfect symmetry; its regular proportions; its
+strict conformity to law.</p>
+
+<p>The mind of man can find rest and satisfaction in nothing short of
+perfection; and consequently our hearts are never satisfied until they
+behold beauty, which is perfection's crown and seal. Without it one of
+the deepest and divinest powers of our nature remains dwarfed, stifled,
+and repressed.</p>
+
+<p><span class='pagenum'><a name="Page_91" id="Page_91"></a>[<a href="./images/91.png">91</a>]</span>
+<b>How to cultivate the love of beauty.</b>&mdash;It is our duty to see to it that
+everything under our control is as beautiful as we can make it. The
+rooms we live in; the desk at which we work; the clothes we wear; the
+house we build; the pictures on our walls; the garden and grounds in
+which we walk and work; all must have some form or other. That form must
+be either beautiful or hideous; attractive or repulsive. It is our duty
+to pay attention to these things; to spend thought and labor, and such
+money as we can afford upon them, in order to make them minister to our
+delight. Not in staring at great works of art which we have not yet
+learned to appreciate, but by attention to the beauty or ugliness of the
+familiar objects that we have about us and dwell with from day to day,
+we shall best cultivate that love of beauty which will ultimately make
+intelligible to us the true significance of the masterpieces of art.
+Here as everywhere, to him that hath shall more be given. We must serve
+beauty humbly and faithfully in the little things of daily life, if we
+will enjoy her treasures in the great galleries of the world.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>Beauty is a jealous mistress.</b>&mdash;If we trifle with her; if we fall in love
+with pretentious imitations and elaborate ornamentations which have no
+beauty in them, but are simply gotten up to sell; then the true and real
+beauty will never again suffer us to see her face. She will leave us to
+our idols: and <span class='pagenum'><a name="Page_92" id="Page_92"></a>[<a href="./images/92.png">92</a>]</span>our power to appreciate and admire true beauty will die
+out.</p>
+
+<p>Fidelity to beauty requires that we have no more things than we can
+either use in our work, or enjoy in our rest. And these things that we
+do have must be either perfectly plain; or else the ornamentation about
+them must be something that expresses a genuine admiration and affection
+of our hearts. A farmer's kitchen is generally a much more attractive
+place than his parlor; just because this law of simplicity is perfectly
+expressed in the one, and flagrantly violated in the other. The study of
+a scholar, the office of the lawyer and the business man, is not
+infrequently a more beautiful place, one in which a man feels more at
+home, than his costly drawing room. What sort of things we shall have,
+and how many, cannot be determined for us by any general rule; still
+less by aping somebody else. In our housekeeping, as in everything else,
+we should begin with the few things that are absolutely essential; and
+then add decoration and ornament only so fast as we can find the means
+of gratifying cherished longings for forms of beauty which we have
+learned to admire and love. "Simplicity of life," says William Morris,
+"even the barest, is not a misery, but the very foundation of
+refinement: a sanded floor and whitewashed walls, and the green trees,
+and flowery meads, and living waters outside. If you cannot learn to
+love real art, at least learn to hate sham art and reject it. If the
+real thing is not to be had, learn to do without it. If you want a
+<span class='pagenum'><a name="Page_93" id="Page_93"></a>[<a href="./images/93.png">93</a>]</span>golden rule that will fit everybody, this is it: Have nothing in your
+houses that you do not know to be useful, or believe to be beautiful."</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>The refining influence of beauty.</b>&mdash;Devotion to art and beauty in
+simplicity and sincerity develops an ever increasing capacity for its
+enjoyment. As Keats, the master poet of pure beauty, tells us,</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">A thing of beauty is a joy forever:<br /></span>
+<span class="i0">Its loveliness increases; it will never<br /></span>
+<span class="i0">Pass into nothingness; but still will keep<br /></span>
+<span class="i0">A bower quiet for us, and a sleep,<br /></span>
+<span class="i0">Full of sweet dreams, and health, and quiet breathing.<br /></span>
+</div></div>
+
+<p>The refining influence of the love of beauty draws us mysteriously and
+imperceptibly, but none the less powerfully, away from what is false in
+thought and base in action; and develops a deep and lasting affinity for
+all that is true and good. The good, the true, and the beautiful are
+branches of a common root; members of a single whole: and if one of
+these members suffer, all the members suffer with it; and if one is
+honored, all are honored with it.</p>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>Luxury the perversion of beauty.</b>&mdash;Luxury is the pleasure of possession,
+instead of pleasure in the thing possessed. Luxury buys things, not
+because it likes them, but because it likes to have them. And so the
+luxurious man fills his house <span class='pagenum'><a name="Page_94" id="Page_94"></a>[<a href="./images/94.png">94</a>]</span>with all sorts of things, not because he
+finds delight in these particular things, and wants to share that
+delight with all his friends; but because he supposes these are the
+proper things to have, and he wants everybody to know that he has them.</p>
+
+<p>The man who buys things in this way does not know what he wants.
+Consequently he gets cheated. He buys ugly things as readily as
+beautiful things, if only the seller is shrewd enough to make him
+believe they are fashionable. Others, less intelligent than this man,
+see what he has done; take for granted that because he has done it, it
+must be the proper thing to do; and go and do likewise. Thus taste
+becomes dulled and deadened; the costly and elaborate drives out the
+plain and simple; the desire for luxury kills out the love of beauty;
+and art expires.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>Ugly surroundings make ugly souls.</b>&mdash;The outward and the inward are bound
+fast together. The beauty or ugliness of the objects we have about us
+are the standing choices of our wills. As the object, so is the subject.
+We grow into the likeness of what we look upon. Without harmony and
+beauty to feed upon, the love of beauty starves and dies. Our hearts
+become cold and hard. Not being called out in admiration and delight,
+our feelings brood over mean and sensual pleasures; they dwell upon
+narrow and selfish concerns; they fasten upon the accumulation of wealth
+or the <span class='pagenum'><a name="Page_95" id="Page_95"></a>[<a href="./images/95.png">95</a>]</span>vanquishing of a rival, as substitutes for the nobler interests
+that have vanished; and the heart becomes sordid, sensual, mean, petty,
+spiteful, and ugly. The spirit of man, like nature, abhors a vacuum; and
+into the heart from which the love of the beautiful has been suffered to
+depart, these hideous and ugly traits of character make haste to enter,
+and occupy the vacant space. What Shakspere says of a single art, music,
+is true of art and beauty in general:</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">The man that hath no music in himself,<br /></span>
+<span class="i0">Nor is not mov'd with concord of sweet sounds,<br /></span>
+<span class="i0">Is fit for treasons, stratagems, and spoils:<br /></span>
+<span class="i0">The motions of his spirit are dull as night,<br /></span>
+<span class="i0">And his affections dark as Erebus.<br /></span>
+<span class="i0">Let no such man be trusted.<br /></span>
+</div></div>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>The hollowness of ostentation.</b>&mdash;Man is never proud of what he really
+enjoys; never vain of what he truly loves; never anxious to show off the
+tastes and interests that are essentially his own. In order to take this
+false attitude toward an object, it is necessary to hold it apart from
+ourselves: a thing which the true lover can never do. He who loves
+beautiful things will indeed wish others to share his joy in them. But
+this sharing of our joy in beautiful objects, is a very different thing
+from showing off our fine things, simply to let other people know that
+we have them. Ostentation is the vice of ignorant wealth and vulgar
+luxury. It estimates objects by their expensiveness rather than by their
+<span class='pagenum'><a name="Page_96" id="Page_96"></a>[<a href="./images/96.png">96</a>]</span>beauty; it aims to awaken in ourselves pride rather than pleasure; and
+to arouse in others astonishment rather than admiration.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>Vulgarity akin to laziness.</b>&mdash;Art, and the beauty which it creates, costs
+painstaking labor to produce. And to enjoy it when it is produced,
+requires at first thoughtful and discriminating attention. The formation
+of a correct taste is a growth, not a gift. Hence the dull, the lazy,
+and the indifferent never acquire this cultivated taste for the
+beautiful in art. This lack of perception, this incapacity for enjoyment
+of the beautiful, is vulgarity. Vulgarity is contentment with what is
+common, and to be had on easy terms. The root of it is laziness. The
+mark of it is stupidity.</p>
+
+<p>At great pains the race has worked out beautiful forms of speech, for
+communicating our ideas to each other. Vulgarity in speech is too lazy
+to observe these precise and beautiful forms of expression; it clips its
+words; throws its sentences together without regard to grammar; falls
+into slang; draws its figures from the coarse and low and sensual side
+of life, instead of from its pure and noble aspects.</p>
+
+<p>Vulgarity with reference to dress, dwellings, pictures, reading, is of
+the same nature. It results from the dull, unmeaning gaze with which one
+looks at things; the shiftless, slipshod way of doing work; the "don't
+care" habit of mind which calls anything that happens to fall in its way
+"good enough."</p>
+
+<p><span class='pagenum'><a name="Page_97" id="Page_97"></a>[<a href="./images/97.png">97</a>]</span>
+From all that is precious and beautiful and lovely the vulgar man is
+hopelessly excluded. They are all around him; but he has no eyes to see,
+no taste to appreciate, no heart to respond to them. "All things
+excellent," so Spinoza tells us, "are as difficult as they are rare."
+The vulgar man has no heart for difficulty; and hence the rare
+excellence of art and beauty remain forever beyond his reach.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_98" id="Page_98"></a>[<a href="./images/98.png">98</a>]</span></p>
+<h2>CHAPTER XIII.</h2>
+
+<h3>Animals.</h3>
+
+
+<p>Animals stand midway between things and persons. We own them, use them,
+kill them, even, for our own purposes. Yet they have feelings, impulses,
+and affections in common with ourselves. In some respects they surpass
+us. In strength, in speed, in keenness of scent, in fidelity, blind
+instinct in the animal is often superior to reason in the man.</p>
+
+<p>Yet the animal falls short of personality. It is conscious, but not
+self-conscious. It knows; but it does not know that it knows. It can
+perform astonishing feats of intelligence. But it cannot explain, even
+to itself, the way in which it does them. The animal can pass from one
+particular experience to another along lines of association in time and
+space with marvelous directness and accuracy. To rise from a particular
+experience to the universal class to which that experience belongs; and
+then, from the known characteristics of the class, to deduce the
+characteristics of another particular experience of the same kind, is
+beyond the power of the brute.</p>
+
+<p>The brute likewise has feelings; but it does not recognize these
+feelings as parts of a total and permanent self. Pleasure and pain the
+animal feels <span class='pagenum'><a name="Page_99" id="Page_99"></a>[<a href="./images/99.png">99</a>]</span>probably as keenly as we do. Of happiness or unhappiness
+they probably know nothing.</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">They do not sweat and whine about their condition,<br /></span>
+<span class="i0">They do not lie awake in the dark and weep for their sins,<br /></span>
+<span class="i0">Not one is respectable or unhappy over the whole earth.<br /></span>
+</div></div>
+
+<p>Animals can be trained to do right, but they cannot love righteousness.
+They can be trained to avoid acts which are associated with painful
+consequences, but they cannot hate iniquity. The life of an animal is a
+series of sensations, impulses, thoughts, and actions. These are never
+gathered up into unity. The animal is more than a machine, and less than
+a person.</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>We ought to realize that the animal has feelings as keen as our own.</b>&mdash;We
+owe to these feelings in the animal the same treatment that we would
+wish for the same feelings in ourselves. For animals as for ourselves we
+should seek as much pleasure and as little pain as is consistent with
+the performance of the work which we think it best to lay upon them. The
+horse cannot choose for itself how heavy a load to draw. We ought to
+adapt the load to its strength. And in order to do that we must stop and
+consider how much strength it has. The horse and cow and dog cannot
+select their own food and shelter. We must think for them in these
+matters; and in order to do so wisely, we must consider their nature,
+habits, and capacities. No <span class='pagenum'><a name="Page_100" id="Page_100"></a>[<a href="./images/100.png">100</a>]</span>person is fit to own an animal, who is not
+willing to take the trouble to understand the needs, capacities, and
+nature of that animal. And acts which result from ignorance of such
+facts as can be readily learned are inexcusable.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>Kindness is the recognition that a feeling of another being is of just
+as much consequence as a feeling of my own.</b>&mdash;Now we have seen that in
+some respects animals are precisely like ourselves. Kindness recognizes
+this bond of the kind, or kinship, as far as it extends. Kindness to
+animals does not go so far as kindness to our fellow-men; because the
+kinship between animals and man does not extend as far as kinship
+between man and man. So far as it does extend, however, kindness to
+animals treats them as we should wish to be treated by a person who had
+us in his power. Kindness will inflict no needless suffering upon an
+animal; make no unreasonable requirement of it; expose it to no needless
+privation.</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>Kindness toward animals reacts upon our hearts, making them tender and
+sympathetic.</b>&mdash;Every act we perform leaves its trace in tendency to act
+in the same way again. And in its effect upon ourselves it matters
+little whether the objects on which our kindness has been bestowed have
+been high or low in the scale of being. In any case the effect remains
+with us in increased <span class='pagenum'><a name="Page_101" id="Page_101"></a>[<a href="./images/101.png">101</a>]</span>tenderness, not only toward the particular objects
+which have called it forth, but toward all sentient beings. Kindness to
+animals opens our hearts toward God and our fellow-men.</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">He prayeth well, who loveth well<br /></span>
+<span class="i0">Both man and bird and beast.<br /></span>
+</div><div class="stanza">
+<span class="i0">He prayeth best who loveth best<br /></span>
+<span class="i0">All things both great and small;<br /></span>
+<span class="i0">For the dear God who loveth us,<br /></span>
+<span class="i0">He made and loveth all.<br /></span>
+</div></div>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>We are tempted to forget this sensitive nature of the animal, and to
+treat it as a mere thing.</b>&mdash;We have a perfect right to sacrifice the
+pleasure of an animal to the welfare of ourselves. We have no right to
+sacrifice the welfare of the animal to our capricious feelings. We have
+no right to neglect an animal from sheer unwillingness to give it the
+<ins class="corr" title="original has resonable">reasonable</ins> attention which is necessary to provide it with proper food,
+proper care, proper shelter, and proper exercise. A little girl,
+reproved for neglecting to feed her rabbits, when asked indignantly by
+her father, "Don't you love your rabbits?" replied, "Yes, I love them
+better than I love to feed them." This love which doesn't love to feed
+is sentimentality, the fundamental vice of all personal relations, of
+which we shall hear more later. The temptation arises even here in our
+relations to the animal. It is always so much easier to neglect a claim
+made upon us from without, than to realize and respect it.</p>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_102" id="Page_102"></a>[<a href="./images/102.png">102</a>]</span>
+THE VICE OF DEFECT.</p>
+
+<p><b>Ignorant or willful disregard of the nature and welfare of an animal is
+cruelty.</b>&mdash;Overloading beasts of burden; driving them when lame; keeping
+them on insufficient food, or in dark, cold, and unhealthy quarters;
+whipping, goading, and beating them constantly and excessively are the
+most common forms of cruelty to animals. Pulling flies to pieces,
+stoning frogs, robbing birds' nests are forms of cruelty of which young
+children are often guilty before they are old enough to reflect that
+their sport is purchased at the cost of frightful pain to these poor
+innocent and defenseless creatures. The simple fact that we are strong
+and they are weak ought to make evident, to anyone capable of the least
+reflection, how mean a thing it is to take advantage of our superior
+strength and knowledge to inflict pain on one of these creatures which
+nature has placed under the protection of our superior power and
+knowledge, and lead us to resolve</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">Never to blend our pleasure or our pride<br /></span>
+<span class="i0">With sorrow of the meanest thing that feels.<br /></span>
+</div></div>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>Subjection to animals degrading.</b>&mdash;The animals are vastly inferior to man
+in dignity and worth. Many of them have strong wills of their own, and
+if we will allow it, will run over us, and have their own way in spite
+of us. Such subjection of a man or woman to an animal is a most shameful
+sight. To <span class='pagenum'><a name="Page_103" id="Page_103"></a>[<a href="./images/103.png">103</a>]</span>have dominion over them is man's prerogative; and to
+surrender that prerogative is to abrogate our humanity.</p>
+
+<p>This subjection of a person to an animal may come about through a morbid
+and sentimental affection for an animal. When a man or a woman makes an
+animal so much of a pet that every caprice of the cat or dog is law;
+when the whole arrangements of the household are made to yield to its
+whims; when affections that are withheld from earnest work and human
+service are lavished in profusion on a pug or a canary; there again we
+see the order of rank in the scale of dignity and worth inverted, and
+the human bowing to the beast.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>Inhumanity to brutes brutalizes humanity.</b>&mdash;If we refuse by consideration
+and kindness to lift the brute up into our human sympathy, and recognize
+in it the rights and feelings which it has in common with us, then we
+sink to the unfeeling and brutal level to which our cruelty seeks to
+consign the brutes. Every cruel blow inflicted on an animal leaves an
+ugly scar in our own hardened hearts, which mars and destroys our
+capacity for the gentlest and sweetest sympathy with our fellow-men.</p>
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_104" id="Page_104"></a>[<a href="./images/104.png">104</a>]</span></p>
+<h2>CHAPTER XIV.</h2>
+
+<h3>Fellow-men.</h3>
+
+
+<p>"<i>Unus homo, nullus homo</i>" is a Latin proverb which means that one man
+alone is no man at all. A man who should be neither son, brother,
+husband, father, neighbor, citizen, or friend is inconceivable. To try
+to think of such a man is like trying to think of a stone without size,
+weight, surface, or color. Man is by nature a social being. Apart from
+society man would not be man. "Whosoever is delighted in solitude is
+either a wild beast or a god." To take out of a man all that he gets
+from his relations to other men would be to take out of him kindness,
+compassion, sympathy, love, loyalty, devotion, gratitude, and heroism.
+It would reduce him to the level of the brutes. What water is to the
+fish, what air is to the bird, that association with his fellow-men is
+to a man. It is as necessary to the soul as food and raiment are to the
+body. Only as we see ourselves reflected in the praise or blame, the
+love or hate of others do we become conscious of ourselves.</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>Since our fellow-men are so essential to us and we to them, it is our
+duty to live in as intimate fellowship with them as possible.</b>&mdash;The
+<span class='pagenum'><a name="Page_105" id="Page_105"></a>[<a href="./images/105.png">105</a>]</span>fundamental form of fellowship is hospitality. By the fireside and
+around the family table we feel most free, and come nearest to one
+another. Without hospitality, such intercourse is impossible.
+Hospitality, in order to fulfill its mission of fellowship, must be
+genuine, sincere, and simple. True hospitality welcomes the guest to our
+hearts as well as to our homes; and the invitation to our homes when our
+hearts are withheld is a hollow mockery. It is a dangerous thing to have
+our bodies where our hearts are not. For we acquire the habit of
+concealing our real selves, and showing only the surface of our natures
+to others. We become hollow, unreal, hypocritical. We live and move</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">Trick'd in disguises, alien to the rest<br /></span>
+<span class="i0">Of men and alien to ourselves&mdash;and yet<br /></span>
+<span class="i0">The same heart beats in every human breast.<br /></span>
+</div></div>
+
+<p>Fellowship requires not only that we shall be hospitable and ask others
+to our homes, but that we shall go out of our way to meet others in
+their homes, and wherever they may be.</p>
+
+<p><b>The deepest fellowship cannot be made to order. It comes of itself along
+lines of common interests and common aims.</b>&mdash;The harder we try to force
+people together, and to make them like each other, the farther they fly
+apart. Give them some interest or enthusiasm in common, whether it be
+practical, or scientific, or literary, or artistic, or musical, or
+religious, and this interest, which draws both toward itself at the same
+time <span class='pagenum'><a name="Page_106" id="Page_106"></a>[<a href="./images/106.png">106</a>]</span>draws them toward each other. Hence a person, who from bashfulness
+or any other reason is kept from intimate fellowship with others, will
+often find the best way to approach them, not to force himself into
+their companionship, against his will and probably against theirs; but
+to acquire skill as a musician, or reader, or student of science or
+letters, or <ins class="corr" title="original has philanthrophy">philanthropy</ins> or social problems. Then along these lines of
+common interest he will meet men in ways that will be at once helpful
+and natural.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>Love is not soft, sentimental self-indulgence. It is going out of
+ourselves, and taking others into our hearts and lives.</b>&mdash;Love calls for
+hard service and severe self-sacrifice, when the needs of others make
+service possible and self-sacrifice necessary. Love binds us to others
+and others to ourselves in bonds of mutual fidelity and helpfulness. A
+Latin poet sums up the spirit of love in the famous line:</p>
+
+<div class="poem"><div class="stanza">
+<span class="i3">Homo sum: humani nil a me alienum puto.<br /></span>
+<span class="i0">[I am a man: and I count nothing human foreign to myself.]<br /></span>
+</div></div>
+
+<p>Kant has expressed the principle of love in the form of a maxim: "Treat
+humanity, whether in thyself or in others, always as an end, never as a
+means." We have seen that the temptation to treat others merely as tools
+to minister to our gratification, or as obstacles to be pushed out of
+our pathway, is very strong. What makes us treat <span class='pagenum'><a name="Page_107" id="Page_107"></a>[<a href="./images/107.png">107</a>]</span>people in that way is
+our failure to enter into their lives, to see things as they see them,
+and to feel things as they feel them. Kant tells us that we should
+always act with a view to the way others will be affected by it. We must
+treat men as men, not as things. This sympathy and appreciation for
+another is the first step in love. If we think of our neighbor as he
+thinks of himself we cannot help wishing him well. As Professor Royce
+says, "If he is real like thee, then is his life as bright a light, as
+warm a fire, to him, as thine to thee; his will is as full of struggling
+desires, of hard problems, of fateful decisions; his pains are as
+hateful, his joys as dear. Take whatever thou knowest of desire and of
+striving, of burning love and of fierce hatred, realize as fully as thou
+canst what that means, and then with clear certainty add: Such as that
+is for me, so it is for him, nothing less. Then thou hast known what he
+truly is, a Self like thy present self."</p>
+
+<p>The Golden Rule, Do unto others as you would that they should do unto
+you, is the best summary of duty. And the keeping of that rule is
+possible only in so far as we love others. We must put ourselves in
+their place, before we can know how to treat them as we would like to be
+treated. And this putting self in the place of another is the very
+essence of love. Thou shalt love thy neighbor as thyself includes all
+social law. Love is the fulfilling of the law.</p>
+
+<p>Love takes different forms in different <span class='pagenum'><a name="Page_108" id="Page_108"></a>[<a href="./images/108.png">108</a>]</span>circumstances and in different
+relations. To the hungry love gives food; to the thirsty drink; to the
+naked clothes; to the sick nursing; to the ignorant instruction; to the
+blind guidance; to the erring reproof; to the penitent forgiveness.
+Indeed, the social virtues which will occupy the remainder of this book
+are simply applications of love in differing relations and toward
+different groups and institutions.</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>Love the only true bond of union between persons.</b>&mdash;The desire to be in
+unity with our fellow-men is, as John Stuart Mill tells us, "already a
+powerful principle in human nature, and happily one of those which tend
+to become more strong, even without express inculcation, from the
+influences of advancing civilization. The deeply rooted conception which
+every individual even now has of himself as a social being, tends to
+make him feel it one of his natural wants that there should be harmony
+between his feelings and aims and those of his fellow-creatures." The
+life of love is in itself a constant realization of this deepest and
+strongest desire of our nature. Love is the essence of social and
+spiritual life; and that life of unity with our fellow-men which love
+creates is in itself love's own reward. "Life is energy of love."
+Oneness with those we love is the only goal in which love could rest
+satisfied. For love is "the greatest thing in the world," and any reward
+other than union with its object would be a loss rather than a gain.</p>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_109" id="Page_109"></a>[<a href="./images/109.png">109</a>]</span>
+THE TEMPTATION.</p>
+
+<p><b>Kant remarks that a dove, realizing that the resistance of the air is
+the sole obstacle to its progress, might imagine that if it could only
+get away from the air altogether, it would fly with infinite rapidity
+and ease.</b>&mdash;But in fact, if the air were withdrawn for an instant it
+would fall helpless to the ground. Friction is the only thing the
+locomotive has to overcome. And if the locomotive could reason it might
+think how fast it could travel if only friction were removed. But
+without friction the locomotive could not stir a hair's breadth from the
+station.</p>
+
+<p>In like manner, inasmuch as the greater part of our annoyances and
+trials and sufferings come from contact with our fellow-men, it often
+seems to us that if we could only get away from them altogether, and
+live in utter indifference to them, our lives would move on with utmost
+smoothness and serenity. In fact, if these relations were withdrawn, if
+we could attain to perfect indifference to our fellows, our life as
+human and spiritual beings would that instant cease.</p>
+
+<p>The temptation to treat our fellow-men with indifference, like all
+temptations, is a delusion and leads to our destruction. Yet it is a
+very strong temptation to us all at times. When people do not appreciate
+us, and do not treat us with due kindness and consideration, it is so
+easy to draw into our shell and say, "I don't care a straw for them or
+their <span class='pagenum'><a name="Page_110" id="Page_110"></a>[<a href="./images/110.png">110</a>]</span>good opinion anyway." This device is an old one. The Stoics made
+much of it; and boasted of the completeness of their indifference. But
+it is essentially weak and cowardly. It avoids certain evils, to be
+sure. It does so, however, not by overcoming them in brave, manly
+fashion; but by running and hiding away from them&mdash;an easy and a
+disgraceful thing to do. Intimate fellowship and close contact with
+others does bring pains as well as pleasures. It is the condition of
+completeness and fullness of moral and spiritual life; and the man who
+will live at his best must accept these pains with courage and
+resolution.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>The outcome of indifference and lack of sympathy and fellowship is
+selfishness.</b>&mdash;Unless we first feel another's interests as he feels them,
+we cannot help being more interested in our own affairs than we are in
+his, and consequently sacrificing his interests to our own when the two
+conflict. As George Eliot tells us in "Adam Bede," "Without this
+fellow-feeling, how are we to get enough patience and charity toward our
+stumbling, falling companions in the long, changeful journey? And there
+is but one way in which a strong, determined soul can learn it, by
+getting his heart-strings bound round the weak and erring, so that he
+must share not only the outward consequence of their error, but their
+inward suffering. That is a long and hard lesson."</p>
+
+<p><b>It is impossible to overcome selfishness directly.</b>&mdash;As long as our poor,
+private interests <span class='pagenum'><a name="Page_111" id="Page_111"></a>[<a href="./images/111.png">111</a>]</span>are the only objects vividly present to our
+imagination and feeling, we must be selfish. The only remedy is the
+indirect one of entering into fellowship with others, interesting
+ourselves in what interests them, sharing their joys and sorrows, their
+hopes and fears. When we have done that, then there is something besides
+our petty and narrow personal interests before our minds and thoughts;
+and so we are in a way to get something besides mean and selfish actions
+from our wills and hands. We act out what is in us. If there is nothing
+but ourselves present to our thoughts, we shall be selfish of necessity;
+and without even knowing that we are selfish. If our thoughts and
+feelings are full of the welfare and interests of others we shall do
+loving and unselfish deeds, without ever stopping to think that they are
+loving and unselfish. Hence the precept, "Keep thy heart with all
+diligence, for out of it are the issues of life." A heart and mind full
+of sympathy and fellow-feeling is the secret of a loving life; and an
+idle mind and an empty heart, to which no thrill of sympathy with others
+is ever admitted, is the barren and desolate region from which loveless
+looks and cruel words and selfish deeds come forth.</p>
+
+<p><b>Love is not a virtue which we can cultivate in ourselves by direct
+effort of will, and then take credit for afterward.</b>&mdash;Love comes to us of
+itself; it springs up spontaneously within our breasts. We can prepare
+our hearts for its entrance; we can welcome and cherish it when it
+comes. We cannot <span class='pagenum'><a name="Page_112" id="Page_112"></a>[<a href="./images/112.png">112</a>]</span>boast of it, for we could not help it. Love is the
+welling up within us of our true social nature; which nothing but our
+indifference and lack of sympathy could have kept so long repressed.
+"Love vaunteth not itself, is not puffed up, doth not behave itself
+unseemly, seeketh not its own." Love "seeketh not its own" because it
+has no own to seek.</p>
+
+<p><b>Selfishness on the contrary knows all about itself; has a good opinion
+of itself; never gets its own interests mixed up with those of anybody
+else; can always give a perfectly satisfactory account of itself.</b></p>
+
+<p>Hence when we know exactly how we came to do a thing, and appreciate
+keenly how good it was of us to do it; and think how very much obliged
+the other person ought to be to us for doing it, we may be pretty sure
+that it was not love, but some more or less subtle form of selfishness
+that prompted it. Love and selfishness may do precisely the same things.
+Under the influence of either love or selfishness I may "bestow all my
+goods to feed the poor and give my body to be burned," but love alone
+profiteth; while all the subtle forms of selfishness and self-seeking
+are "sounding brass and clanging cymbal." Selfishness, even when it does
+a service, has its eye on its own merit, or the reward it is to gain. In
+so doing it forfeits merit and reward both. Selfishness never succeeds
+in getting outside of itself. From all the joys and graces of the social
+life it remains in perpetual banishment. <span class='pagenum'><a name="Page_113" id="Page_113"></a>[<a href="./images/113.png">113</a>]</span>Love loses itself in the
+object loved, and so finds a larger and better self. Selfishness tries
+to use the object of its so-called love as a means to its own
+gratification, and so remains to the end in loveless isolation. Many
+manifestations of selfishness look very much like love. To know the real
+difference is the most fundamental moral insight. On it depend the
+issues of life and death.</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>The most flagrant mockery of love is sentimentality.</b>&mdash;The sentimentalist
+is on hand <ins class="corr" title="original has whereever">wherever</ins> there is a chance either to mourn or to rejoice. He
+is never so happy as when he is pouring forth a gush of feeling; and it
+matters little whether it be laughter or tears, sorrow or joy, to which
+he is permitted to give vent. On the surface he seems to be overflowing
+with the milk of human kindness. He strikes us at first sight as the
+very incarnation of tenderness and love.</p>
+
+<p>And yet we soon discover that he cares nothing for us, or for our joys
+and sorrows in themselves. Anybody else, or any other occasion, would
+serve his purpose as well, and call forth an equal copiousness of
+sympathy and tears. Indeed a first rate novel, with its suffering
+heroine, or a good play with its pathetic scenes, would answer his
+purpose quite as well as any living person or actual situation. What he
+cares for is the thrill of emotional excitement and the ravishing
+sensation which accompanies all deep and tender feeling. Not love, but
+love's <span class='pagenum'><a name="Page_114" id="Page_114"></a>[<a href="./images/114.png">114</a>]</span>delights; not sympathy, but the rapture of the sympathetic mood;
+not helpfulness, but the sense of self-importance which comes from being
+around when great trials are to be met and fateful decisions are to be
+made; not devotion to others, but the complacency with self which
+intimate connection with others gives: these are the objects at which
+the sentimentalist really aims.</p>
+
+<p><b>The sentimentalist makes himself a nuisance to others and soon becomes
+disgusted with himself.</b>&mdash;He cannot be relied upon for any serious
+service, for this gush of sentimental feeling is a transient and
+fluctuating thing; it gives out just as soon as it meets with difficulty
+and occasion for self-sacrifice. And this attempt to live forever on the
+topmost wave of emotional excitement defeats itself by the satiety and
+ennui which it brings. Whether in courtship, or society, or business, it
+behooves us to be on our guard against this insidious sham which cloaks
+selfishness in protestations of affection; pays compliments to show off
+its own ability to say pretty things; and undertakes responsibilities to
+make the impression of being of some consequence in the world. The man
+or woman is extremely fortunate who has never fallen a victim to this
+hollow mockery of love, either in self or others. The worst effect of
+sentimentality is that when we have detected it a few times, either in
+ourselves or in others, we are tempted to conclude that fellowship
+itself is a farce, love a delusion, and all sympathy and tenderness a
+weakness and a sham. <span class='pagenum'><a name="Page_115" id="Page_115"></a>[<a href="./images/115.png">115</a>]</span>Every good thing has its counterfeit. By all means
+let this counterfeit be driven from circulation as fast as possible. But
+let us not lose faith in human fellowship and human love because this
+base imitation is so hollow and disgusting:</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">For life, with all it yields of joy and woe,<br /></span>
+<span class="i0">And hope and fear,&mdash;believe the aged friend,&mdash;<br /></span>
+<span class="i0">Is just our chance o' the prize of learning love,<br /></span>
+<span class="i0">How love might be, hath been indeed, and is;<br /></span>
+<span class="i0">And that we hold thenceforth to the uttermost<br /></span>
+<span class="i0">Such prize despite the envy of the world,<br /></span>
+<span class="i0">And having gained truth, keep truth, that is all.<br /></span>
+</div></div>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>The penalty of selfishness is strife.</b>&mdash;The selfish man can neither leave
+men entirely alone, nor can he live at peace and in unity with them.
+Hence come strife and division. Being unwilling to make the interests of
+others his own, the selfish man's interests must clash with the
+interests of others. His hand is against every man; and every man's
+hand, unless it is stayed by generosity and pity, is against him. This
+clashing of outside interests is reflected in his own consciousness; and
+the war of his generous impulses with his selfish instincts makes his
+own breast a perpetual battlefield. The lack of harmony with his fellows
+in the outward world makes peace within his own soul impossible. The
+selfish man, by cutting himself off from his true relations with his
+fellow-men, cuts up the roots of the only principles which could give to
+his own life dignity and harmony and peace. <span class='pagenum'><a name="Page_116" id="Page_116"></a>[<a href="./images/116.png">116</a>]</span>Selfishness defeats itself.
+By refusing to go out of self into the lives of others, the selfish man
+renders it impossible for the great life of human sympathy and
+fellowship and love to enter his own life, and fill it with its own
+largeness and sweetness and serenity. The selfish man remains to the
+last an alien, an outcast and an enemy, banished from all that is best
+in the life of his fellows by the insuperable obstacle of his own
+unwillingness to be one with them in mutual helpfulness and service.</p>
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_117" id="Page_117"></a>[<a href="./images/117.png">117</a>]</span></p>
+<h2>CHAPTER XV.</h2>
+
+<h3>The Poor.</h3>
+
+
+<p>Our fellow-men are so numerous and their conditions are so diverse that
+it is necessary to consider some of the classes and conditions of men by
+themselves; and to study some of the special forms which fellowship and
+love assume under these differing circumstances.</p>
+
+<p>Of these classes or divisions in which we may group our fellow-men, the
+one having the first claim upon us by virtue of its greater need is the
+poor. The causes of poverty are accident, sickness, inability to secure
+work, laziness, improvidence, intemperance, ignorance, and
+shiftlessness. Those whose poverty is due to the first three causes are
+commonly called the worthy poor.</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>Whether worthy or unworthy, the poor are our brothers and sisters; and
+on the ground of our common humanity we owe them our help and
+sympathy.</b>&mdash;It is easier to sympathize with the worthy than with the
+unworthy poor. Yet the poor who are poor as the result of their own
+fault are really the more in need of our pity and help. The work of
+lifting them up to the level of self-respect <span class='pagenum'><a name="Page_118" id="Page_118"></a>[<a href="./images/118.png">118</a>]</span>and self-support is much
+harder than the mere giving them material relief. Yet nothing less than
+this is our duty. The mere tossing of pennies to the tramp and the
+beggar is not by any means the fulfillment of their claim upon us.
+Indeed, such indiscriminate giving does more harm than good. It
+increases rather than relieves pauperism. So that the first duty of
+charity is to refuse to give in this indiscriminate way. Either we must
+give more than food and clothes and money; or else we must give nothing
+at all. Indiscriminate giving merely adds fuel to the flame.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>The special form which love takes when its object is the poor is called
+benevolence or charity.</b>&mdash;True benevolence, like love, of which it is a
+special application, makes the well-being of its object its own. In what
+then does the well-being of the poor consist? Is it bread and beef, a
+coat on the back, a roof over the head, and a bed to sleep in? These are
+conditions of well-being, but not the whole of it. A man cannot be well
+off without these things. But it is by no means sure that he will be
+well off with them.</p>
+
+<p>What a man thinks; how he feels; what he loves; what he hopes for; what
+he is trying to do; what he means to be;&mdash;these are quite as essential
+elements in his well-being as what he has to eat and wear. True
+benevolence therefore must include these things in its efforts.
+Benevolence must aim to improve the <span class='pagenum'><a name="Page_119" id="Page_119"></a>[<a href="./images/119.png">119</a>]</span>man together with his condition or
+its gifts will be worse than wasted.</p>
+
+<p>There are three principles which all wise benevolence must observe.</p>
+
+<p><b>First: Know all that can be known about the man you help.</b>&mdash;Unless we are
+willing to find out all we can about a poor man, we have no business to
+indulge our sympathy or ease our conscience by giving him money or food.
+It is often easier to give than to withhold. But it is far more harmful.
+When Bishop Potter says that "It is far better,&mdash;better for him and
+better for us,&mdash;to give a beggar a kick than to give him a half-dollar,"
+it sounds like a hard saying, yet it is the strict truth. In a civilized
+and Christian community any really deserving person can secure
+assistance through persons or agencies that either know about his needs,
+or will take the trouble to look them up. When a stranger begs from
+strangers he thereby confesses that he prefers to present his claims
+where their merits are unknown; and the act proclaims him as a fraud. To
+the beggar, to ourselves, and to the really deserving poor, we owe a
+prompt and stern refusal of all uninvestigated appeals for charity.
+"True charity never opens the heart without at the same time opening the
+mind."</p>
+
+<p><b>The second principle is: Let the man you help know as much as he can of
+you.</b>&mdash;Bureaus and societies are indispensable aids to effective
+benevolence; without their aid thorough knowledge of the needs and
+merits of the poor would be impossible. <span class='pagenum'><a name="Page_120" id="Page_120"></a>[<a href="./images/120.png">120</a>]</span>Their function, however, should
+be to direct and superintend, not to dispense with and supplant direct
+personal contact between giver and receiver. The recipient of aid should
+know the one who helps him as man or woman, not as secretary or agent.
+If all the money, food, and clothing necessary to relieve the wants of
+the poor could be deposited at their firesides regularly each Christmas
+by Santa Claus, such a Christmas present, with the regular expectation
+of its repetition each year, would do these poor families more harm than
+good. It might make them temporarily more comfortable; it would make
+them permanently less industrious, thrifty, and self-reliant.</p>
+
+<p>Investigations have proved conclusively that half the persons who are in
+want in our cities need no help at all, except help in finding work.
+One-sixth are unworthy of any material assistance whatever, since they
+would spend it immediately on their vices. One-fifth need only temporary
+help and encouragement to get over hard places. Only about one-tenth
+need permanent assistance.</p>
+
+<p>On the other hand all need cheer, comfort, advice, sympathy, and
+encouragement, or else reproof, warning, and restraint. They all need
+kind, firm, wise, judicious friends. The less professionalism, the more
+personal sympathy and friendliness there is in our benevolence, the
+better it will be. In the words of Octavia Hill: "It is the families,
+the homes of the poor that need to be influenced. Is not she most
+sympathetic, most powerful, who nursed her own mother through her long
+illness, and knew how to <span class='pagenum'><a name="Page_121" id="Page_121"></a>[<a href="./images/121.png">121</a>]</span>go quietly through the darkened room: who
+entered so heartily into her sister's marriage: who obeyed so heartily
+her father's command when it was hardest? Better still if she be wife
+and mother herself and can enter into the responsibilities of a head of
+a household, understands her joys and cares, knows what heroic patience
+it needs to keep gentle when the nerves are unhinged and the children
+noisy. Depend upon it if we thought of the poor primarily as husbands,
+wives, sons, daughters, members of households as we are ourselves,
+instead of contemplating them as a different class, we should recognize
+better how the home training and the high ideal of home duty was our
+best preparation for work among them."</p>
+
+<p><b>The third principle is: Give the man you help no more and no less than
+he needs to make his life what you and he together see that it is good
+for it to be.</b>&mdash;This principle shows how much to give. Will ten cents
+serve as an excuse for idleness? Will five cents be spent in drink? Will
+one cent relax his determination to earn an honest living for himself
+and family? Then these sums are too much, and should be withheld. On the
+other hand, can the man be made hopeful, resolute, determined to
+overcome the difficulties of a trying situation? Can you impart to him
+your own strong will, your steadfast courage, your high ideal? is he
+ready to work, and willing to make any sacrifice that is necessary to
+regain the power of self-support? Then you will not count any sum that
+you can afford to <span class='pagenum'><a name="Page_122" id="Page_122"></a>[<a href="./images/122.png">122</a>]</span>give too great; even if it be necessary to carry him
+and his family right through a winter by sheer force of giving outright
+everything they need.</p>
+
+<p>It is not the amount of the gift, but the spirit in which it is received
+that makes it good or bad for the recipient. If received by a man who
+clings to all the weakness and wickedness that brought his poverty upon
+him, then your gift, whether small or large, does no good and much harm.
+If with the gift the man welcomes your counsel, follows your advice,
+adopts your ideal, and becomes partaker in your determination that he
+shall become as industrious, and prudent, and courageous as a man in his
+situation can be, then whether you give him little or much material
+assistance, every cent of it goes to the highest work in which wealth
+can be employed&mdash;the making a man more manlike.</p>
+
+
+<p class="sectctr">THE REWARD<ins class="corr" title="original has comma">.</ins></p>
+
+<p><b>Our attitude toward the poor and unfortunate is the test of our attitude
+toward humanity.</b>&mdash;For the poor and unfortunate present humanity to us in
+the condition which most strongly appeals to our fellow-feeling. The way
+in which I treat this poor man who happens to cross my path, is the way
+I should treat my dearest friend, if he were equally poor and
+unfortunate, and equally remote from personal association with my past
+life. The man who will let a single poor family suffer, when he is able
+to afford relief, is capable of being false to the whole human race.
+Speaking in the name of our common <span class='pagenum'><a name="Page_123" id="Page_123"></a>[<a href="./images/123.png">123</a>]</span>humanity, the Son of Man declares,
+"Inasmuch as ye have done it unto one of the least of these my brethren,
+ye have done it unto me." Sympathy "doubles our joys and halves our
+sorrows." It increases our range of interest and affection, making "the
+world one fair moral whole" in which we share the joys and sorrows of
+our brothers.</p>
+
+<p><b>The man who sympathizes with the sufferings of others seeks and finds
+the sympathy of others in his own losses and trials when they
+come.</b>&mdash;Familiarity and sympathy with the sufferings of others
+strengthens us to bear suffering when it comes to us: for we are able to
+see that it is no unusual and exceptional evil falling upon us alone,
+but accept it as an old and familiar acquaintance, whom we have so often
+met in other lives that we do not fear his presence in our own.</p>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>"Am I my brother's keeper?"</b>&mdash;We are comfortable and well cared for. We
+are earning our own living. We pay our debts. We work hard for what we
+get. Why should we not enjoy ourselves? Why should I share my earnings
+with the shiftless vagabond, the good-for-nothing loafer? What is he to
+me? In one or another of these forms the murderous question "Am I my
+brother's keeper?" is sure to rise to our lips when the needs of the
+poor call for our assistance and relief. Or if we do recognize the
+claim, we are tempted to hide behind some organization; giving our money
+to that; and sending <span class='pagenum'><a name="Page_124" id="Page_124"></a>[<a href="./images/124.png">124</a>]</span>it to do the actual work. We do not like to come
+into the real presence of suffering and want. We do not want to visit
+the poor man in his tenement; and clasp his hand, and listen with our
+own ears to the tale of wretchedness and woe as it falls directly from
+his lips. We do not care to take the heavy and oppressive burden of his
+life's problem upon our own minds and hearts. We wish him well. But we
+do not will his betterment strongly and earnestly enough to take us to
+his side, and join our hands with his in lifting off the weight that
+keeps him down. Alienation, the desire to hold ourselves aloof from the
+real wretchedness of our brother, is our great temptation with reference
+to the poor.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>The reluctant doling out of insufficient aid to the poor is
+niggardliness.</b>&mdash;The niggard is thinking all the time of himself, and how
+he hates to part with what belongs to him. He gives as little as he can;
+and that little hurts him terribly. This vice cannot be overcome
+directly. It is a phase of selfishness; and like all forms of
+selfishness it can be cured only by getting out of self into another's
+life. By going among the poor, studying their needs, realizing their
+sufferings, we may be drawn out of our niggardliness and find a pleasure
+in giving which we could never have cultivated by direct efforts of
+will. We cannot make ourselves benevolent by making up our minds that we
+will be <span class='pagenum'><a name="Page_125" id="Page_125"></a>[<a href="./images/125.png">125</a>]</span>benevolent. Like all forms of love, benevolence cannot be
+forced; but it will come of itself if we give its appropriate objects a
+large share of our thoughts and a warm place in our hearts.</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>Regard for others as they happen to be, instead of regard for what they
+are capable of becoming, leads to soft hearted and mischievous
+indulgence.</b>&mdash;The indulgent giver sees the fact of suffering and rushes
+to its relief, without stopping to inquire into the cause of the poverty
+and the best measures of relief. Indulgence fails to see the ideal of
+what the poor man is to become. Indulgence does not look beyond the
+immediate fact of poverty; and consequently the indulgent giver does
+nothing to lift the poor man out of it. Help in poverty, rather than
+help out of poverty, is what indulgent giving amounts to. The indulgent
+and indiscriminate giver becomes a partner in the production of poverty.
+This indulgent giving is a phase of sentimentality; and the relief of
+one's own feelings, rather than the real good of a fellow-man is at the
+root of all such mischievous almsgiving. It is the form of benevolence
+without the substance. It does too much for the poor man just because it
+loves him too little. Indulgence measures benefactions, not by the needs
+and capacities of the receiver, but by the sensibilities and emotions of
+the giver. What wonder that it always goes astray, and does harm under
+the guise of doing good!</p>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_126" id="Page_126"></a>[<a href="./images/126.png">126</a>]</span>
+THE PENALTY.</p>
+
+<p><b>Uncharitable treatment of the poor makes us alien to humanity, and
+distrustful of human nature.</b>&mdash;We feel that they have a claim upon us
+that we have not fulfilled; and we try to push them off beyond the range
+of our sympathy. They are not slow to take the hint. They interpret our
+harsh tones and our cold looks, and they look to us for help no more.
+But in pushing these poor ones beyond our reach, we unconsciously
+acquire hard, unsympathetic ways of thinking, feeling, speaking and
+acting, which others not so poor, others whom we would gladly have near
+us, also interpret; and they too come to understand that there is no
+real kindness and helpfulness to be had from us in time of real need,
+and they keep their inmost selves apart, and suffer us to touch them
+only on the surface of their lives. When trouble comes to us we
+instinctively feel that we have no claim on the sympathy of others; and
+so we have to bear our griefs alone. Having never suffered with others,
+sorrow is a stranger to us, and we think we are the most miserable
+creatures in the world.</p>
+
+<p>Humanity is one. Action and reaction are equal. Our treatment of the
+poorest of our fellows is potentially our treatment of them all. And by
+a subtle law of compensation, which runs deeper than our own
+consciousness, what our attitude is toward our fellows determines their
+attitude toward us. "Inasmuch as ye did it not to one of the least of
+these my brethren," says the Representative of our common humanity, "ye
+did it not unto me."</p>
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_127" id="Page_127"></a>[<a href="./images/127.png">127</a>]</span></p>
+<h2>CHAPTER XVI.</h2>
+
+<h3>Wrongdoers.</h3>
+
+
+<p>Another class of our fellow-men whom it is especially hard to love are
+those who willfully do wrong. The men who cheat us, and say hateful
+things to us; the men who abuse their wives and neglect their families;
+the men who grind the faces of the poor, and contrive to live in ease
+and luxury on the earnings of the widow and the orphan; the men who
+pervert justice and corrupt legislation in order to make money; these
+and all wrongdoers exasperate us, and rouse our righteous indignation.
+Yet they are our fellow-men. We meet them everywhere. We suffer for
+their misdeeds;&mdash;and, what is worse, we have to see others, weaker and
+more helpless than ourselves, maltreated, plundered, and beaten by these
+wretches and villains. Wrongdoing is a great, hard, terrible fact. We
+must face it. We must have some clear and consistent principles of
+action with reference to these wrongdoers; or else our wrath and
+indignation will betray us into the futile attempt to right one wrong by
+another wrong; and so drag us down to the level of the wrongdoers
+against whom we contend.</p>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_128" id="Page_128"></a>[<a href="./images/128.png">128</a>]</span>
+THE DUTY.</p>
+
+<p><b>The first thing we owe to the wrongdoer is to give him his just deserts.
+Wrongdoing always hurts somebody. Justice demands that it shall hurt the
+wrongdoer himself.</b>&mdash;The boy who tells a lie treats us as if we did not
+belong to the same society, and have the same claim on truth that he
+has. We must make him feel that we do not consider him fit to be on a
+level with us. We must make him ashamed of himself. The man who cheats
+us shows that he is willing to sacrifice our interests to his. We must
+show him that we will have no dealings with such a person. The man who
+is mean and stingy shows that he cares nothing for us. We must show him
+that we despise his miserliness and meanness. The robber and the
+murderer show that they are enemies to society. Society must exclude
+them from its privileges.</p>
+
+<p>It is the function of punishment to bring the offender to a realizing
+sense of the nature of his deed, by making him suffer the natural
+consequences of it, or an equivalent amount of privation, in his own
+person. Punishment is a favor to the wrongdoer, just as bitter medicine
+is a favor to the sick. For without it, he would not appreciate the evil
+of his wrongdoing with sufficient force to repent of it, and abandon it.
+Plato teaches the true value of punishment in the "Gorgias." "The doing
+of wrong is the greatest of evils. To suffer punishment is the way to be
+released from this evil. <span class='pagenum'><a name="Page_129" id="Page_129"></a>[<a href="./images/129.png">129</a>]</span>Not to suffer is to perpetuate the evil. To do
+wrong, then, is second only in the scale of evils; but to do wrong and
+not to be punished, is first and greatest of all. He who has done wrong
+and has not been punished, is and ought to be the most miserable of all
+men; the doer of wrong is more miserable than the sufferer; and he who
+escapes punishment more miserable than he who suffers punishment."</p>
+
+<p><b>Punishment is the best thing we can do for one who has done
+wrong.</b>&mdash;Punishment is not a good in itself. But it is good relatively to
+the wrongdoer. It is the only way out of wrong into right. Punishment
+need not be brutal or degrading. The most effectual punishment is often
+purely mental; consisting in the sense of shame and sorrow which the
+offender is made to feel. In some form or other every wrongdoer should
+be made to feel painfully the wrongness of his deed. To "spare the rod,"
+both literally and metaphorically, is to "spoil the child." The duty of
+inflicting punishment, like all duty, is often hard and unwelcome. But
+we become partakers in every wrong which we suffer to go unpunished and
+unrebuked when punishment and rebuke are within our power.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>Forgiveness is not inconsistent with justice. It does not do away with
+punishment. It spiritualizes punishment; substituting mental for bodily
+pains.</b>&mdash;The sense of the evil and shame of <span class='pagenum'><a name="Page_130" id="Page_130"></a>[<a href="./images/130.png">130</a>]</span>wrongdoing, which is the
+essence and end of punishment, forgiveness, when it is appreciated,
+serves to intensify. Indeed it is impossible to inflict punishment
+rightly until you have first forgiven the offender. For punishment
+should be inflicted for the offender's good. And not until vengeance has
+given way to forgiveness are we able to care for the offender's
+well-being.</p>
+
+<p>Forgiveness is a special form of love. It recognizes the humanity of the
+offender, and treats him as a brother, even when his deeds are most
+unbrotherly. But it cares so much for him that it will not shrink from
+inflicting whatever merciful pains may be necessary to deliver him from
+his own unbrotherliness. Forgiveness loves not the offense but the man.
+It hates the offense chiefly because it injures the man. Its punishment
+of the offense is the negative side of its positive devotion to the
+person. The command "love your enemies" is not a hard impossibility on
+the one hand, nor a soft piece of sentimentalism on the other. It is
+possible, because there is a human, loveable side, even to the worst
+villain, if we can only bring ourselves to think on that better side,
+and the possibilities which it involves. It is practical, because regard
+for that better side of his nature demands that we shall make him as
+miserable in his wrongdoing as is necessary to lead him to abandon his
+wrongdoing, and give the better possibilities of his nature a chance to
+develop. The parent who punishes the naughty child loves him not less
+but more than the parent <span class='pagenum'><a name="Page_131" id="Page_131"></a>[<a href="./images/131.png">131</a>]</span>who withholds the needed punishment. The state
+which suffers crime to go unpunished becomes a nursery of criminals. It
+wrongs itself; it wrongs honest citizens; but most of all it wrongs the
+criminals themselves whom it encourages in crime by undue lenity. The
+object of forgiveness is not to take away punishment, but to make
+whatever punishment remains effective for the reformation of the
+offender. It is to transfer the seat of suffering from the body, where
+its effect is uncertain and indirect, to the mind, where sorrow for
+wrongdoing is powerful and efficacious. Every wrong act brings its
+penalty with it. In order to induce repentance and reformation that
+penalty must in some way be brought home to the one who did the wrong.
+Vengeance drives the penalty straight home, refusing to bear any part of
+it itself. Forgiveness first takes the penalty upon itself in sorrow for
+the wrong, and then invites the wrongdoer to share the sorrow which he
+who forgives him has already borne. Vengeance smites the body, and often
+drives in deeper the perversity. Forgiveness touches the heart and
+gently but firmly draws the heart's affections away from the wrong, into
+devotion to the right.</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>Forgiveness, rightly received, works the reformation of the
+offender.</b>&mdash;And to one who ardently loves righteousness there is no joy
+comparable to that of seeing a man who has been doing wrong, turn from
+it, renounce it, and determine that henceforth he will <span class='pagenum'><a name="Page_132" id="Page_132"></a>[<a href="./images/132.png">132</a>]</span>endeavor to do
+right. Contrast heightens our emotions. And there is "joy over one
+sinner that repenteth, more than over ninety and nine righteous persons
+that need no repentance." Deliverance from wrong is effected by the firm
+yet kindly presentation of the right as something still possible for us,
+and into which a friend stands ready to welcome us. Reformation is
+wrought by that blending of justice and forgiveness which at the same
+time holds the wrong abhorrent and the wrongdoer dear. Reformation is
+the end at which forgiveness aims, and its accomplishment is its own
+reward.</p>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>The sight of heinous offenses and outrageous deeds against ourselves or
+others tempts us to wreak our vengeance upon the offender.</b>&mdash;This impulse
+of revenge served a useful purpose in the primitive condition of human
+society. It still serves as the active support of righteous indignation.
+But it is blind and rough; and is not suited to the conditions of
+civilized life. Vengeance has no consideration for the true well-being
+of the offender. It confounds the person with the deed in wholesale
+condemnation. It renders evil for evil; it provokes still further
+retaliation; and erects a single fault into the occasion of a lasting
+feud. It is irrational, brutal, and inhuman; it is dangerous and
+degrading.</p>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_133" id="Page_133"></a>[<a href="./images/133.png">133</a>]</span>
+THE VICE OF DEFECT.</p>
+
+<p><b>The absence of forgiveness in dealing with wrongdoers leads to undue
+severity.</b>&mdash;The end of punishment being to bring the offender to realize
+the evil of his deed and to repent of it, punishment should not be
+carried beyond the point which is necessary to produce that result. To
+continue punishment after genuine penitence is manifested is to commit a
+fresh wrong ourselves. "If thy brother sin, rebuke him; and if he
+repent, forgive him. And if he sin against thee seven times in a day,
+and seven times turn again to thee, saying, I repent, thou shalt forgive
+him." To ignore an unrepented wrong, and to continue to punish a
+repented wrong, are equally wide of the mark of that love for the
+offender which <ins class="corr" title="original has meets">metes</ins> out to him both justice and forgiveness according
+to his needs. All punishment which is not tempered with forgiveness is
+brutal; and brutalizes both punisher and punished. It hardens the heart
+of the offender; and itself constitutes a new offense against him.</p>
+
+<p>These principles apply strictly to relations between individuals. In the
+case of punishment by the state, the necessity of self-protection; of
+warning others; and of approximate uniformity in procedure; added to the
+impossibility of getting at the exact state of mind of the offender by
+legal processes, render it necessary to inflict penalties in many cases
+which are more severe than the best interest of the individual offenders
+requires. To meet such cases, and to <span class='pagenum'><a name="Page_134" id="Page_134"></a>[<a href="./images/134.png">134</a>]</span>mitigate the undue severity of
+uniform penalties when they fall too heavily on individuals, all
+civilized nations give the power of pardon to the executive.</p>
+
+<p><b>Whether the penalty be in itself light or severe, it should always be
+administered in the endeavor to improve and reform the character of the
+offender.</b>&mdash;The period of confinement in jail or prison should be made a
+period of real privation and suffering; but it should be especially the
+privation of opportunity for indulgence in idleness and vice; and the
+painfulness of discipline in acquiring the knowledge and skill necessary
+to make the convict a self-respecting and self-supporting member of
+society, after his term of sentence expires.</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>Lenity ignores the wrong; and by ignoring it, becomes responsible for
+its repetition.</b>&mdash;Lenity is sentimentality bestowed on criminals. It
+treats them in the manner most congenial to its own feelings, instead of
+in the way most conducive to their good. Forgiveness is regard for the
+offender in view of his ability to renounce the offense and try to do
+better in the future. Lenity confounds offender and offense in a
+wholesale and promiscuous amnesty. The true attitude toward the
+wrongdoer must preserve the balance set forth by the lawgiver of Israel
+as characteristic of Israel's God, "full of compassion and gracious,
+slow to anger and plenteous <span class='pagenum'><a name="Page_135" id="Page_135"></a>[<a href="./images/135.png">135</a>]</span>in mercy and truth; keeping mercy for
+thousands, forgiving iniquity and transgression and sin: and <i>that will
+by no means clear the guilty</i>." Lenity which "clears the guilty" is
+neither mercy, nor graciousness, nor compassion, nor forgiveness. Such
+lenity obliterates moral distinctions; disintegrates society; corrupts
+and weakens the moral nature of the one who indulges in it; and confirms
+in perversity him on whom it is bestowed.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>Severity and lenity alike increase the perversity of the
+offender.</b>&mdash;Severity drives the offender into fresh determination to do
+wrong; and intrenches him behind the conception that he has been treated
+unfairly. He is made to think that all the world is against him, and he
+sees no reason why he should not set himself against the world. Lenity
+leads him to think the world is on his side no matter what he does; and
+so he asks himself why he should take the trouble to mend his ways.
+Lenity to others leads us to be lenient toward ourselves; and we commit
+wrong in expectation of that lenient treatment which we are in the habit
+of according to others. Severity to others makes us ashamed to ask for
+mercy when we need it for ourselves. Furthermore, knowing there is no
+mercy in ourselves, we naturally infer that there is none in others. We
+disbelieve in forgiveness; and our disbelief hides from our eyes the
+forgiveness, which, if we had <span class='pagenum'><a name="Page_136" id="Page_136"></a>[<a href="./images/136.png">136</a>]</span>more faith in its presence, we might
+find. Hence the unforgiving man can find no forgiveness for himself in
+time of need; he sinks to that level of despair and confirmed
+perversity, to which his own unrelenting spirit has doomed so many of
+his erring brothers.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_137" id="Page_137"></a>[<a href="./images/137.png">137</a>]</span></p>
+<h2>CHAPTER XVII.</h2>
+
+<h3>Friends.</h3>
+
+
+<p>In addition to that bond of a common humanity which ought to bind us to
+all our fellow-men, there is a tie of special affinity between persons
+of congenial tastes, kindred pursuits, common interests, and mutually
+cherished ideals. Persons to whom we are drawn, and who are likewise
+drawn to us, by these cords of subtle sympathy we call our friends.</p>
+
+<p>Friendship is regard for what our friend is; not for what he can do for
+us. "The perfect friendship," says Aristotle, "is that of good men who
+resemble one another in virtue. For they both alike wish well to one
+another as good men, and it is their essential character to be good men.
+And those who wish well to their friends for the friends' sake are
+friends in the truest sense; for they have these sentiments toward each
+other as being what they are, and not in an accidental way; their
+friendship, therefore, lasts as long as their virtue, and that is a
+lasting thing. Such friendships are uncommon, for such people are rare.
+Such friendship requires long and familiar intercourse. For they cannot
+be friends till each show and approve himself to the other as worthy to
+be loved. A wish to be friends may be of rapid growth, but not
+friendship. Those <span class='pagenum'><a name="Page_138" id="Page_138"></a>[<a href="./images/138.png">138</a>]</span>whose love for one another is based on the useful, do
+not love each other for what they are, but only in so far as each gets
+some good from the other. These friendships are accidental; for the
+object of affection is loved, not as being the person or character that
+he is, but as the source of some good or some pleasure. Friendships of
+this kind are easily dissolved, as the persons do not continue
+unchanged; for if they cease to be useful or pleasant to one another,
+their love ceases. On the disappearance of that which was the motive of
+their friendship, their friendship itself is dissolved, since it existed
+solely with a view to that. For pleasure then or profit it is possible
+even for bad men to be friends with one another; but it is evident that
+the friendship in which each loves the other for himself is only
+possible between good men; for bad men take no delight in each other
+unless some advantage is to be gained. The friendship whose motive is
+utility is the friendship of sordid souls. Friendship lies more in
+loving than in being loved; so that when people love each other in
+proportion to their worth, they are lasting friends, and theirs is
+lasting friendship."</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>The interest of our friend should be our interest; his welfare, our
+welfare; his wish, our will; his good, our aim.</b>&mdash;If he prospers we
+rejoice; if he is overtaken by adversity, we must stand by him. If he is
+in want, we must share our goods with him. If he is unpopular, we must
+stand up for him. If he <span class='pagenum'><a name="Page_139" id="Page_139"></a>[<a href="./images/139.png">139</a>]</span>does wrong, we must be the first to tell him of
+his fault: and the first to bear with him the penalty of his offense. If
+he is unjustly accused we must believe in his innocence to the last.
+Friends must have all things in common; not in the sense of legal
+ownership, which would be impracticable, and, as Epicurus pointed out,
+would imply mutual distrust; but in the sense of a willingness on the
+part of each to do for the other all that is in his power. Only on the
+high plane of such absolute, whole-souled devotion can pure friendship
+be maintained.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>The true friend is one we can rely upon.</b>&mdash;Our deepest secrets, our
+tenderest feelings, our frankest confessions, our inmost aspirations,
+our most cherished plans, our most sacred ideals are as safe in his
+keeping as in our own. Yes, they are safer; for the faithful friend will
+not hesitate to prick the bubbles of our conceit; laugh us out of our
+sentimentality; expose the root of selfishness beneath our virtuous
+pretensions. "Faithful are the wounds of a friend." To be sure the
+friend must do all this with due delicacy and tact. If he takes
+advantage of his position to exercise his censoriousness upon us we
+speedily vote him a bore, and take measures to get rid of him. But when
+done with gentleness and good nature, and with an eye single to our real
+good, this pruning of the tendrils of our inner life is one of the most
+precious offices of friendship.</p>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_140" id="Page_140"></a>[<a href="./images/140.png">140</a>]</span>
+THE REWARD.</p>
+
+<p><b>The chief blessing of friendship is the sense that we are not living our
+lives and fighting our battles alone; but that our lives are linked with
+the lives of others, and that the joys and sorrows of our united lives
+are felt by hearts that beat as one.</b>&mdash;The seer who laid down so severely
+the stern conditions which the highest friendship must fulfill, has also
+sung its praises so sweetly, that his poem at the beginning of his essay
+may serve as our description of the blessings which it is in the power
+of friendship to confer:</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">A ruddy drop of manly blood<br /></span>
+<span class="i0">The surging sea outweighs;<br /></span>
+<span class="i0">The world uncertain comes and goes,<br /></span>
+<span class="i0">The lover rooted stays.<br /></span>
+<span class="i0">I fancied he was fled,<br /></span>
+<span class="i0">And, after many a year,<br /></span>
+<span class="i0">Glowed unexhausted kindliness<br /></span>
+<span class="i0">Like daily sunrise there.<br /></span>
+<span class="i0">My careful heart was free again,&mdash;<br /></span>
+<span class="i0">Oh, friend, my bosom said,<br /></span>
+<span class="i0">Through thee alone the sky is arched,<br /></span>
+<span class="i0">Through thee the rose is red,<br /></span>
+<span class="i0">All things through thee take nobler form<br /></span>
+<span class="i0">And look beyond the earth,<br /></span>
+<span class="i0">The mill-round of our fate appears<br /></span>
+<span class="i0">A sun-path in thy worth.<br /></span>
+<span class="i0">Me too thy nobleness has taught<br /></span>
+<span class="i0">To master my despair;<br /></span>
+<span class="i0">The fountains of my hidden life<br /></span>
+<span class="i0">Are through thy friendship fair.<br /></span>
+</div></div>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_141" id="Page_141"></a>[<a href="./images/141.png">141</a>]</span>
+THE TEMPTATION.</p>
+
+<p><b>A relation so intimate as that of friendship offers constant opportunity
+for betrayal.</b>&mdash;Friends understand each other perfectly. Friend utters to
+friend many things which he would not for all the world let others know.
+And more than that, the intimate association of friendship cannot fail
+to give the friend an opportunity to perceive the deep secrets of the
+other's heart which he would not speak even to a friend, and which he
+has scarcely dared to acknowledge even to himself.</p>
+
+<p>This intimate knowledge of another appeals strangely to our vanity and
+pride; and we are often tempted to show it off by disclosing some of
+these secrets which have been revealed to us in the confidence of
+friendship. This is the meanest thing one person can do to another. The
+person who yields to this basest of temptations is utterly unworthy ever
+again to have a friend. Betrayal of friends is the unpardonable social
+sin.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>We cannot find people who in every respect are exactly to our
+liking.</b>&mdash;And, what is more to the point, we never can make ourselves
+exactly what we should like to have other people intimately know and
+understand. Friendship calls for courage enough to show ourselves in
+spite of our frailties and imperfections; and to take others in spite of
+the possible shortcomings which close acquaintance may reveal in them.
+Friendship requires a readiness <span class='pagenum'><a name="Page_142" id="Page_142"></a>[<a href="./images/142.png">142</a>]</span>to give and take, for better or for
+worse; and that exclusiveness which shrinks from the risks involved is
+simply a combination of selfishness and cowardice. Refusal to make
+friends is a sure sign that a man either is ashamed of himself, or else
+lacks faith in his fellow-men. And these two states of mind are not so
+different as they might at first appear. For we judge others chiefly by
+ourselves. And the man who distrusts his fellow-men, generally bases his
+distrust of them on the consciousness that he himself is not worthy of
+the trust of others. So that the real root of exclusiveness is the dread
+of letting other people get near to us, for fear of what they might
+discover. Exclusiveness puts on the airs of pride. But pride is only a
+game of bluff, by which a man who is ashamed to have other people get
+near enough to see him as he is pretends that he is terribly afraid of
+getting near enough to others to see what they are.</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>Effusiveness.</b>&mdash;Some people can keep nothing to themselves. As soon as
+they get an experience, or feel an emotion, or have an ache or pain,
+they must straightway run and pour it into the ear of some sympathetic
+listener. The result is that experiences do not gain sufficient hold
+upon the nature to make any deep and lasting impression. No
+independence, no self-reliance, no strength of character is developed.
+Such people are superficial and unreal. They ask everything and have
+nothing to give. The stream is so large and constant that there is
+<span class='pagenum'><a name="Page_143" id="Page_143"></a>[<a href="./images/143.png">143</a>]</span>nothing left in the reservoir. Friendship must rest on solid
+foundations of independence and mutual respect. With great clearness and
+force Emerson proclaims this law in his Essay on Friendship: "We must be
+our own before we can be another's. Let me be alone to the end of the
+world, rather than that my friend should overstep, by a word or a look,
+his real sympathy. Let him not cease an instant to be himself. The only
+joy I have in his being mine, is that the not mine is mine. I hate where
+I looked for a manly furtherance, or at least a manly resistance, to
+find a mush of concession. Better be a nettle in the side of your friend
+than his echo. The condition which high friendship demands is ability to
+do without it. There must be very two, before there can be very one. Let
+it be an alliance of two large formidable natures, mutually beheld,
+mutually feared, before yet they recognize the deep identity, which,
+beneath these disparities, unites them."</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>If we refuse to go in company there is nothing left for us but to trudge
+along the dreary way alone.</b>&mdash;If we will not bear one another's burdens,
+we must bear our own when they are heaviest in our unaided strength; and
+fall beneath their weight. Here as everywhere penalty is simply the
+inevitable consequence of conduct. The loveless heart is doomed to drag
+out its term of years in the cheerless isolation of a life from which
+the light of love has been withdrawn.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_144" id="Page_144"></a>[<a href="./images/144.png">144</a>]</span></p>
+<h2>CHAPTER XVIII.</h2>
+
+<h3>The Family.</h3>
+
+
+<p>Thus far we have considered our fellow-men as units, with whom it is our
+privilege and duty to come into external relations. These external
+relations after all do not reach the deepest center of our lives. They
+indeed bind man to man in bonds of helpfulness and service. But the two
+who are thus united remain two separate selves after all. Even
+friendship leaves unsatisfied yearnings, undeveloped possibilities in
+human hearts. However subtle and tender the bond may be, it remains to
+the last physical rather than chemical; mechanical rather than vital;
+the outward attachment of mutually exclusive wholes, rather than the
+inner blending of complemental elements which lose their separate
+selfhood in the unity of a new and higher life. The beginning of this
+true spiritual life, in which the individual loses his separate self to
+find a larger and nobler self in a common good in which each individual
+shares, and which none may monopolize;&mdash;the birthplace of the soul as of
+the body is in the family. The nursery of virtue, the inspirer of
+devotion, the teacher of self-sacrifice, the institutor of love, the
+family is the foundation of all those higher <span class='pagenum'><a name="Page_145" id="Page_145"></a>[<a href="./images/145.png">145</a>]</span>and nobler qualities of
+mind and heart which lift man above the level of sagacious brutes.</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>The family a common good.</b>&mdash;Membership in the family involves the
+recognition that the true life of the individual is to be found only in
+union with other members; in regard for their rights; in deference to
+their wishes; and in devotion to that common interest in which each
+member shares. Each member must live for the sake of the whole family.
+Children owe to their parents obedience, and such service as they are
+able to render. Parents, on the other hand, owe to children support,
+training, and an education sufficient to give them a fair start in life.
+Brothers and sisters owe to each other mutual helpfulness and
+protection. All joys and sorrows, all hopes and fears, all plans and
+purposes should be talked over, and carried out in common. No parent
+should have a plan or ambition or enthusiasm into which he does not
+invite the confidence and sympathy of his child. No child should cherish
+a thought or purpose or imagination which he cannot share with father or
+mother. It is the duty of the parent to enter sympathetically into the
+sports and recreations and studies and curiosities of the child. It is
+the duty of the child to interest himself in whatever the father and
+mother are doing to support the family and promote its welfare. Between
+parent and child, brother and sister, there should be no secrets; no
+ground on <span class='pagenum'><a name="Page_146" id="Page_146"></a>[<a href="./images/146.png">146</a>]</span>which one member lives in selfish isolation from the rest.</p>
+
+<p><b>The basis of right marriage.</b>&mdash;These relations come by nature, and we
+grow into them so gradually that we are scarcely conscious of their
+existence, unless we stop on purpose to think of them. Marriage, or the
+foundation of a new family, however, is a step which we take for
+ourselves, once for all, in the maturity of our conscious powers. To
+know in advance the true from the false, the real from the artificial,
+the genuine from the counterfeit, the blessed from the wretched basis of
+marriage is the most important piece of information a young man or woman
+can acquire. The test is simple but searching. Do you find in another,
+one to whose well-being you can devote your life; one to whom you can
+confide the deepest interests of your mind and heart; one whose
+principles and purposes you can appreciate and respect: one in whose
+image you wish your children to be born, and on the model of whose
+character you wish their characters to be formed; one whose love will be
+the best part of whatever prosperity, and the sufficient shield against
+whatever adversity may be your common lot? Then, provided this other
+soul sees a like worth in you, and cherishes a like devotion for what
+you are and aim to be, marriage is not merely a duty: it is the open
+door into the purest and noblest life possible to man and woman.
+Complete identification and devotion, entire surrender of each to each
+in mutual affection is the condition of true marriage. As <span class='pagenum'><a name="Page_147" id="Page_147"></a>[<a href="./images/147.png">147</a>]</span>"John
+Halifax" says in refusing the hand of a nobleman for his daughter, "In
+marriage there must be unity&mdash;one aim, one faith, one love&mdash;or the
+marriage is imperfect, unholy, a mere civil contract, and no more." This
+necessity of complete, undivided devotion of each to each is, as Hegel
+points out, the spiritual necessity on which monogamy rests. There can
+be but one complete and perfect and supreme merging of one's whole self
+in the life and love of another. Marriage with two would be of necessity
+marriage with none. If we apprehend the spiritual essence of marriage we
+see that marriage with more than one is a contradiction in terms. It is
+possible to cut one's self up into fragments, and bestow a part here and
+a part there; but that is not marriage; it is mere alliance. It brings
+not love and joy and peace, but hate and wretchedness and strife.</p>
+
+<p><b>A true marriage never can be dissolved.</b>&mdash;If love be present at the
+beginning it will grow stronger and richer with every added year of
+wedded life. How far a loveless marriage should be enforced upon
+unwilling parties by the state for the benefit of society is a question
+which it is foreign to our present purpose to discuss. The duty of the
+individual who finds himself or herself in this dreadful condition is,
+however, clear. There is generally a good deal of self-seeking on both
+sides at the basis of such marriages. Getting rather than giving was the
+real though often unsuspected hope that brought them together. If either
+husband or wife will <span class='pagenum'><a name="Page_148" id="Page_148"></a>[<a href="./images/148.png">148</a>]</span>resolutely strive to correct the fault that is in
+him or her, ceasing to demand and beginning to give unselfish affection
+and genuine devotion, in almost every case, where the man is not a brute
+or a sot, and the woman is not a fashion-plate or a fiend, the life of
+mutual love may be awakened, and a true marriage may supersede the empty
+form. Not until faithful and prolonged efforts to establish a true
+marriage within the legal bonds have proved unavailing; and only where
+adultery, desertion, habitual drunkenness, or gross brutality and
+cruelty demonstrate the utter <ins class="corr" title="original has impossibilty">impossibility</ins> of a true marriage, is
+husband or wife justified in seeking to escape the bond, and to revert
+to the lower, individualistic type of life.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>In the family we are members one of another.</b>&mdash;The parent shows his
+loyalty to the child by protecting him when he gets into trouble. The
+loyal brother defends his brothers and sisters against all attacks and
+insults. The loyal child refuses to do anything contrary to the known
+wishes of father and mother, or anything that will reflect discredit
+upon them. The loyal child cares for his parents and kindred in
+misfortune and old age; ministering tenderly to their wants, and bearing
+patiently their infirmities of body and of mind which are incidental to
+declining powers. The loyal husband and wife trust each other implicitly
+in everything; and refuse to have any confidences with others more
+intimate <span class='pagenum'><a name="Page_149" id="Page_149"></a>[<a href="./images/149.png">149</a>]</span>than they have with each other. Not that the family is narrow
+and exclusive. Husband and wife should each have their outside
+interests, friendships, and enthusiasms. Each should rejoice in
+everything which broadens, deepens, and sweetens the life of the other.
+Jealousy of each other is the most deadly poison that can be introduced
+into a home. It is sure and instant death to the peace and joy of
+married life.</p>
+
+<p><b>Other relations should always be secondary and external to the primary
+and inner relation of husband and wife to each other.</b>&mdash;It should be the
+married self; the self which includes in its inmost love and confidence
+husband or wife; not a detached and independent self, which goes out to
+form connections and attachments in the outer world. Where this mutual
+trust and confidence are loyally maintained there can be the greatest
+social freedom toward other men and women and at the same time perfect
+trust and devotion to each other. This, however, is a nice adjustment,
+which nothing short of perfect love can make. Love makes it easily, and
+as a matter of course. Loyalty is love exposed to strain, and overcoming
+strain and temptation by the power which love alone can give.</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>Loyalty to the family preserves and perpetuates the home.</b>&mdash;Home is a
+place where we can rest; where we can breathe freely; where we can have
+perfect trust in one another; where we can be <span class='pagenum'><a name="Page_150" id="Page_150"></a>[<a href="./images/150.png">150</a>]</span>perfectly simple,
+perfectly natural, perfectly frank; where we can be ourselves; where
+peace and love are supreme. "This," says John Ruskin, "is the true
+nature of home&mdash;it is the place of peace; the shelter, not only from all
+injury, but from all terror, doubt, and division. In so far as it is not
+this, it is not home; so far as the anxieties of the outer life
+penetrate into it, and the unknown, unloved, or hostile society of the
+outer world is allowed to cross the threshold, it ceases to be home; it
+is then only a part of the outer world which you have roofed over and
+lighted fire in. But so far as it is a sacred place, a vestal temple, a
+temple of the hearth watched over by household gods, before whose faces
+none may come but those whom they can receive with love,&mdash;so far as it
+is this, and roof and fire are types only of a nobler shade and
+light,&mdash;shade as of a rock in a weary land, and light as of a Pharos on
+a stormy sea; so far it vindicates the name and fulfills the praise of
+home."</p>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>The individual must drop his extreme individualism when he crosses the
+threshold of the home.</b>&mdash;The years between youth and marriage are years
+of comparative independence. The young man and woman learn in these
+years to take their affairs into their own hands; to direct their own
+course, to do what seems right in their own eyes, and take the
+consequences of wisdom or folly upon their own shoulders. This period
+<span class='pagenum'><a name="Page_151" id="Page_151"></a>[<a href="./images/151.png">151</a>]</span>of independence is a valuable discipline. It develops strength and
+self-reliance; it compels the youth to face the stern realities of life,
+and to measure himself against the world. It helps him to appreciate
+what his parents have done for him in the past, and prepares him to
+appreciate a home of his own when he comes to have one. The man and
+woman who have never known what it is to make their own way in the world
+can never be fully confident of their own powers, and are seldom able to
+appreciate fully what is done for them.</p>
+
+<p>Many an exacting husband and complaining wife would have had their
+querulousness and ingratitude taken out of them once for all if they
+could have had a year or two of single-handed conflict with real
+hardship. Independence and self-reliance are the basis of self-respect
+and self-control.</p>
+
+<p>At the same time this habit of independence, especially if it is
+ingrained by years of single life, tends to perpetuate itself in ways
+that are injurious to the highest domestic and family life. Independence
+is a magnificent foundation for marriage; to carry it up above the
+foundation, and build the main structure out of it, is fatal. The
+insistence on rights, the urging of claims, the enforcement of private
+whims and fancies, are the death of love and the destruction of the
+family. Unless one is ready to give everything, asking nothing save what
+love gives freely in return, marriage will prove a fountain of
+bitterness rather than of sweetness; a region of storm and tempest
+rather than a haven of repose. <span class='pagenum'><a name="Page_152" id="Page_152"></a>[<a href="./images/152.png">152</a>]</span>Within a bond so close and all-embracing
+there is no room for the independent life of separated selves. Each must
+lose self in the other; both must merge themselves in devotion to a
+common good; or the bond becomes a fetter, and the home a prison. Unless
+one is prepared to give all to the object of his love, duty to self, to
+the object of his affections, and to the blessed state of marriage
+demands that he should offer nothing, and remain outside a relation
+which his whole self cannot enter. Independence outside of marriage is
+respectable and honorable. Independence and self-assertion in marriage
+toward husband or wife is mean and cruel. It is the attempt to partake
+of that in which we refuse to participate; to claim the advantages of an
+organism in which we refuse to comply with the conditions of membership.
+Not admiration, nor fascination, nor sentimentality, nor flattered
+vanity can bind two hearts together in life-long married happiness. For
+these are all forms of self-seeking in disguise. Love alone, love that
+loses self in its object; love that accepts service with gladness and
+transmutes sacrifice into a joy; simple, honest, self-forgetful love
+must be the light and life of marriage, or else it will speedily go out
+in darkness and expire in death.</p>
+
+<p>Of the deliberate seeking of external ends in marriage, such as money,
+position, family connections, and the like, it ought not to be necessary
+to say a word to any thoughtful person. It is the basest act of which
+man or woman is capable. It is an insult to marriage; it is a mockery of
+love; it is treachery <span class='pagenum'><a name="Page_153" id="Page_153"></a>[<a href="./images/153.png">153</a>]</span>and falsehood and robbery toward the person
+married. It subordinates the lifelong welfare of a person to the
+acquisition of material things. It introduces fraud and injustice into
+the inmost center of one's life, and makes respect of self, happiness in
+marriage, faith in human nature forever impossible. The deliberate
+formation of a loveless marriage is a blasphemy against God, a crime
+against society, a wrong to a fellow being, and a bitter and lasting
+curse to one's own soul.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>Self-sufficiency fatal to the family.</b>&mdash;The shortcoming which most
+frequently keeps individuals outside of the family, and keeps them
+incomplete and imperfect members of the family after they enter it, is
+the self-sufficiency which is induced by a life of protracted
+independence. Marriage is from one point of view a sacrifice, a
+giving-up. The bachelor can spend more money on himself than can the
+married man who must provide for wife and children. The single woman can
+give to study and music and travel an amount of time and attention which
+is impossible to the wife and mother. Such a view of marriage is
+supremely mean and selfish. Only a very little and sordid soul could
+entertain it. There are often the best and noblest of reasons why man or
+woman should remain single. It is a duty to do so rather than to marry
+from any motive save purest love. Marriage, however, should be regarded
+as the ideal state for every man and <span class='pagenum'><a name="Page_154" id="Page_154"></a>[<a href="./images/154.png">154</a>]</span>woman. To refuse to marry for
+merely selfish reasons; or to carry over into marriage the selfish
+individualistic temper, which clings so tenaciously to the little
+individual self that it can never attain the larger self which comes
+from real union and devotion to another&mdash;this is to sin against human
+nature, and to prove one's self unworthy of membership in society's most
+fundamental and sacred institution.</p>
+
+<p>The child who sets his own will against his parent's, the mother who
+thrusts her child out of her presence in order to pursue pleasures more
+congenial than the nurture of her own offspring, the man who leaves his
+family night after night to spend his evenings in the club or the
+saloon, the woman who spends on dress and society the money that is
+needed to relieve her husband from overwork and anxiety, and to bring up
+her children in health and intelligence, do an irreparable wrong to the
+family, and deal a death blow to the home.</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>Self-obliteration robs the family of the best we have to give it.</b>&mdash;The
+man who makes himself a slave; goes beyond his strength; denies himself
+needed rest and recreation; grows prematurely old, cuts himself off from
+intercourse with his fellow-men in order to secure for his family a
+position or a fortune: the woman who works early and late; forgets her
+music, and forsakes her favorite books; gives up friends and society;
+grows anxious and careworn in <span class='pagenum'><a name="Page_155" id="Page_155"></a>[<a href="./images/155.png">155</a>]</span>order to give her sons and daughters a
+better start in life than she had, are making a fatal mistake. In the
+effort to provide their children with material things and intellectual
+advantages they are depriving them of what even to the children is of
+far more consequence&mdash;healthy, happy, cheerful, interesting,
+enthusiastic parents. To their children as well as to themselves parents
+owe it to be the brightest, cheeriest, heartiest, wisest, completest
+persons that they are capable of being. Children also when they have
+reached maturity, although they owe to their parents a reverent regard
+for all reasonable desires and wishes, ought not to sacrifice
+opportunities for gaining a desired education or an advantageous start
+in business, merely to gratify a capricious whim or groundless
+foreboding of an arbitrary and unreasoning parent. Devotion to the
+family does not imply withdrawal from the world outside. The larger and
+fuller one's relations to the world without, the deeper and richer ought
+to be one's contribution to the family of which he is a member.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>To have no one for whom we supremely care, and no one who cares much for
+us; to have no place where we can shield ourselves from outward
+opposition and inward despair; to have no larger life in which we can
+merge the littleness of our solitary selves; to touch other lives only
+on the surface, and to take no one to our heart;&mdash;this is the sad estate
+of the man or <span class='pagenum' style="font-weight: normal;"><a name="Page_156" id="Page_156"></a>[<a href="./images/156.png">156</a>]</span>woman who refuses to enter with whole-souled devotion
+into union with another in the building of a family and a home.</b>&mdash;The
+sense that this loneliness is chosen in fidelity to duty makes it
+endurable for multitudes of noble men and women. But for the man or
+woman who chooses such a life in proud self-sufficiency, for the sake of
+fancied freedom and independence, it is hard to conceive what
+consolation can be found. Thomas Carlyle, speaking of the joys of living
+in close union with those who love us, and whom we love, says: "It is
+beautiful; it is human! Man lives not otherwise, nor can live contented,
+anywhere or anywhen. Isolation is the sum-total of wretchedness to man.
+To be cut off, to be left solitary; to have a world alien, not your
+world; all a hostile camp for you; not a home at all, of hearts and
+faces who are yours, whose you are! It is the frightfullest enchantment;
+too truly a work of the Evil One. To have neither superior, nor
+inferior, nor equal, united manlike to you. Without father, without
+child, without brother. Man knows no sadder destiny."</p>
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_157" id="Page_157"></a>[<a href="./images/157.png">157</a>]</span></p>
+<h2>CHAPTER XIX.</h2>
+
+<h3>The State.</h3>
+
+
+<p>Out of the family grew the state. The primitive state was an enlarged
+family, of which the father was the head. Citizenship meant kinship,
+real or fictitious. The house or gens was a composite family. Houses
+united into tribes, and the authority of the chieftain over his
+fellow-tribesmen was still based on the fact that they were, either by
+birthright or adoption, his children. The ancient state was the union of
+tribes under one priest and king who was regarded as the father of the
+whole people.</p>
+
+<p>Disputes about the right of succession, and the disadvantage and danger
+of having a tyrant or a weakling rule, just because he happened to be
+the son of the previous ruler, led men to elect their rulers. There are
+to-day states like Russia where the hereditary monarch is the ruler:
+states like the United States where all rulers are elected by the
+people; and states like England where the nominal ruler is an hereditary
+monarch, and the real rulers are chosen by the people.</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>The function of the state is the organization of the life of the
+people.</b>&mdash;Men can live together in <span class='pagenum'><a name="Page_158" id="Page_158"></a>[<a href="./images/158.png">158</a>]</span>peace and happiness only on condition
+that they assert for themselves and respect in others certain rights to
+life, liberty, property, reputation, and opinion. My right it is my
+neighbor's duty to observe. His right it is my duty to respect. These
+mutual rights and duties are grounded in the nature of things and the
+constitution of man. They are the conditions which must be observed if
+man is to live in unity with his fellow-men. It is the business of the
+state to define, declare, and enforce these rights and duties. And as
+citizens it is our duty to the state to do all in our power to frame
+just laws; to see that they are impartially and effectively
+administered; to obey these laws ourselves; to contribute our share of
+the funds necessary to maintain the government; and to render military
+service when force is needed to protect the government from overthrow.
+To law and government we owe all that makes life endurable or even
+possible: the security of property; the sanctity of home; the
+opportunity of education; the stability of institutions; the blessings
+of peace; protection against violence and bloodshed. Since the state and
+its laws are essential to the well-being of all men, and consequently of
+ourselves; we owe to it the devotion of our time, our knowledge, our
+influence, yes, our life itself if need be. If it comes to a choice
+between living but a brief time, and that nobly, in devotion to country,
+and living a long time basely, in betrayal of our country's good, no
+true, brave man will hesitate to choose the former. In times of war and
+revolution that choice <span class='pagenum'><a name="Page_159" id="Page_159"></a>[<a href="./images/159.png">159</a>]</span>has been presented to men in every age and
+country: and men have always been found ready to choose the better part;
+death for country, rather than life apart from her. So deep was the
+conviction in the mind of Socrates that the laws of the state should be
+obeyed at all costs, that when he had been sentenced to death unjustly,
+and had an opportunity to escape the penalty by running away, he refused
+to do it on the ground that it was his duty to obey those laws which had
+made him what he was and whose protection he had enjoyed so many years.
+To the friend who tried to induce him to escape he replied that he
+seemed to hear the laws saying to him, "Our country is more to be valued
+and higher and holier far than father or mother. And when we are
+punished by her, whether with imprisonment or stripes, the punishment is
+to be endured in silence; and if she sends us to wounds or death in
+battle, thither we follow as is right; neither may anyone yield or
+retreat or leave his rank, but whether in battle or in a court of law,
+or in any other place, he must do what his city and his country order
+him; or he must change their view of what is just; and if he may do no
+violence to his father or mother, much less may he do violence to his
+country." To do and bear whatever is necessary to maintain that
+organization of life which the state represents is the imperative duty
+of every citizen. This duty to serve the country is correlative to the
+right to be a citizen. No man can be in truth and spirit a citizen on
+any other terms. And not to be a citizen <span class='pagenum'><a name="Page_160" id="Page_160"></a>[<a href="./images/160.png">160</a>]</span>is not to be, in any true and
+worthy meaning of the term, a man.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>Love of country, or patriotism, like all love places the object loved
+first and self second.</b>&mdash;In all public action the patriot asks not, "What
+is best for me?" but, "What is best for my country?" Patriotism assumes
+as many forms as there are circumstances and ways in which the welfare
+of the country may be promoted. In time of war the patriot shoulders his
+gun and marches to fight the enemy. In time of election he goes to the
+caucus and the polls, and expresses his opinion and casts his vote for
+what he believes to be just measures and honest men. When taxes are to
+be levied, he gives the assessor a full account of his property, and
+pays his fair share of the expense of government. When one party
+proposes measures and nominates men whom he considers better than those
+of the opposite party, he votes with that party, whether it is for his
+private interest to do so or not. The patriot will not stand apart from
+all parties, because none is good enough for him. He will choose the
+best, knowing that no political party is perfect. He will act with that
+party as long as it continues to seem to him the best; for he must
+recognize that one man standing alone can accomplish no practical
+political result. The moment he is convinced that the party with which
+he has been acting has become more corrupt, and less faithful to the
+interests of <span class='pagenum'><a name="Page_161" id="Page_161"></a>[<a href="./images/161.png">161</a>]</span>the country than the opposite party, he will change his
+vote. Self first, personal friends second, party third, and country
+fourth, is the order of considerations in the mind of the office-seeker,
+the wire-puller, the corrupt politician. Country first, party second,
+personal friends third, and self last is the order in the mind of the
+true citizen, the courageous statesman, the unselfish patriot.</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>In return for serving our country we receive a country to serve.</b>&mdash;The
+state makes possible for us all those pursuits, interests, aims, and
+aspirations which lift our lives above the level of the brutes. Through
+the institutions which the state maintains, schools, almshouses, courts,
+prisons, roads, bridges, harbors, laws, armies, police, there is secured
+to the individual the right and opportunity to acquire property, engage
+in business, travel wherever he pleases, share in the products of the
+whole earth, read the books of all nations, reap the fruits of scholarly
+investigation in all countries, take an interest in the welfare and
+progress of mankind. This power of the individual to live a universal
+life, this participation of each in a common and world-wide good, is the
+product of civilization. And civilization is impossible without that
+subordination of each to the just claims of all, which law requires and
+which it is the business of the state to enforce.</p>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_162" id="Page_162"></a>[<a href="./images/162.png">162</a>]</span>
+THE TEMPTATION.</p>
+
+<p><b>Organization involves a multitude of offices and public servants. Many
+of these offices are less onerous and more lucrative than the average
+man can find elsewhere. Many offices give a man an opportunity to
+acquire dishonest gains.</b>&mdash;Hence arises the great political temptation
+which is to seek office, not as a means of rendering useful and
+honorable service to the country, but as a means to getting an easy
+living out of the country, and at the public expense. The "spoils
+system," which consists in rewarding service to party by opportunity to
+plunder the country: which pays public servants first for their service
+to party, and secondly for service to the country: which makes
+usefulness to party rather than serviceableness to the country the basis
+of appointment and promotion, is the worst evil of our political life.
+"Public office is a public trust." Men who so regard it are the only men
+fit for it. Office so held is one of the most honorable forms of service
+which a man can render to his fellow-men. Office secured and held by the
+methods of the spoils system is a disgrace to the nation that is corrupt
+enough to permit it, and to the man who is base enough to profit by it.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>Betrayal of one's country and disregard of its interests is treason.</b>&mdash;In
+time of war and revolution treason consists in giving information to the
+<span class='pagenum'><a name="Page_163" id="Page_163"></a>[<a href="./images/163.png">163</a>]</span>enemy, surrendering forts, ships, arms, or ammunition into his hands;
+or fighting in such a half-hearted way as to invite defeat. Treason
+under such circumstances is the unpardonable sin against country. The
+traitor is the most despicable person in the state; for he takes
+advantage of the protection the state gives to him and the confidence it
+places in him to stab and murder his benefactor and protector.</p>
+
+<p>The essential quality of treason is manifested in many forms in time of
+peace. Whoever sacrifices the known interests of his country to the
+interests of himself, or of his friends, or of his party, is therein
+guilty of the essential crime of treason. Whoever votes for an
+appropriation in order to secure for another man lucrative employment or
+a profitable contract; whoever gives or takes money for a vote; whoever
+increases or diminishes a tax with a view to the business interests, not
+of the country as a whole, but of a few interested parties; whoever
+accepts or bestows a public office on any grounds other than the
+efficiency of service which the office-holder is to render to the
+country; whoever evades his just taxes; whoever suffers bad men to be
+elected and bad measures to become laws through his own negligence to
+vote himself and to influence others to vote for better men and better
+measures, is guilty of treason. For in these, which are the only ways
+possible to him, he has sacrificed the good of his country to the
+personal and private interests of himself and of his friends.</p>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_164" id="Page_164"></a>[<a href="./images/164.png">164</a>]</span>
+THE VICE OF EXCESS.</p>
+
+<p><b>True and false ambition.</b>&mdash;The service of the country in public office is
+one of the most interesting and most honorable pursuits in which a man
+can engage. Ambition to serve is always noble. Desire for the honors and
+emoluments of public office, however, may crowd out the desire to render
+public service. Such a substitution of selfish for patriotic
+considerations, such an inversion of the proper order of interests in a
+man's mind, is the vice of political ambition. The ambitious politician
+seeks office, not because he seeks to promote measures which he believes
+to be for the public good; not because he believes he can promote those
+interests more effectively than any other available candidate: but just
+because an office makes him feel big; or because he likes the excitement
+of political life; or because he can make money directly or indirectly
+out of it. Such political ambition is as hollow and empty an aim as can
+possess the mind of man. And yet it deceives and betrays great as well
+as little men. It is our old foe of sentimentality, dressed in a new
+garb, and displaying itself on a new stage. It is the substitution of
+one's own personal feelings, for a direct regard for the object which
+makes those feelings possible. It is a very subtle vice: and the only
+safeguard against it is a deep and genuine devotion to country for
+country's sake.</p>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_165" id="Page_165"></a>[<a href="./images/165.png">165</a>]</span>
+THE PENALTY.</p>
+
+<p><b>A state in which laws were broken, taxes evaded, and corrupt men placed
+in authority could not endure.</b>&mdash;With the downfall of the state would
+arise the brigand, the thief, the murderer, and the reign of dishonesty,
+violence, and terror.</p>
+
+<p>The individual, it is true, may sin against the state and escape the
+full measure of this penalty himself. In that case, however, the penalty
+is distributed over the vast multitude of honest citizens, who bear the
+common injury which the traitor inflicts upon the state. The man who
+betrays his country, may continue to have a country still; but it is no
+thanks to him. It is because he reaps the reward of the loyalty and
+devotion of citizens nobler than himself.</p>
+
+<p>Yet even then the country is not in the deepest sense really his. He
+cannot enjoy its deepest blessings. He cannot feel in his inmost heart,
+"This country is mine. To it I have given myself. Of it I am a true
+citizen and loyal member." He knows he is unworthy of his country. He
+knows that if his country could find him out, and separate him from the
+great mass of his fellow-citizens, she would repudiate him as unworthy
+to be called her son. The traitor may continue to receive the gifts of
+his country; he may appropriate the blessings she bestows with impartial
+hand on the good and on the evil. But the sense that this glorious and
+righteous order of which the state is the embodiment and of which <span class='pagenum'><a name="Page_166" id="Page_166"></a>[<a href="./images/166.png">166</a>]</span>our
+country is the preserver and protector belongs to him; that it is an
+expression of his thought, his will and his affection;&mdash;this spiritual
+participation in the life and spirit of the state, this supreme devotion
+to a beloved country, remains for such an one forever impossible. In his
+soul, in his real nature, he is an outcast, an alien, and an enemy.</p>
+
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_167" id="Page_167"></a>[<a href="./images/167.png">167</a>]</span></p>
+<h2>CHAPTER XX.</h2>
+
+<h3>Society.</h3>
+
+
+<p>Regard for others, merely as individuals, does not satisfy the deepest
+yearnings of our social nature. The family is so much more to us than
+the closest of ties which we can form on lines of business, charity, or
+even friendship; because in place of an aggregate of individuals, each
+with his separate interests, the family presents a life in which each
+member shares in a good which is common to all.</p>
+
+<p>The state makes possible a common good on a much wider scale. Still, on
+a strict construction of its functions, the state merely insures the
+outward form of this wider, common life. The state declares what man
+shall not do, rather than what man shall do, in his relations to his
+fellow-men. To prevent the violation of mutual rights rather than to
+secure the performance of mutual duties, is the fundamental function of
+the state. Of course these two sides cannot be kept entirely apart.
+There is a strong tendency at the present time to enlarge the province
+of the state, and to intrust it with the enforcement of positive duties
+which man owes to his fellow-men, and which class owes to class. Whether
+this tendency is good or bad, whether it is desirable to enforce social
+duties, or to trust them <span class='pagenum'><a name="Page_168" id="Page_168"></a>[<a href="./images/168.png">168</a>]</span>to the unfettered social conscience of
+mankind, is a theoretical question which, for our practical purposes, we
+need not here discuss.</p>
+
+<p>No man liveth unto himself. No man ought to be satisfied with a good
+which is peculiar to himself, from which mankind as a whole are
+excluded. No man can be so satisfied. Ignorance, prejudice, selfishness,
+pride, custom, blind men to this common good, and prevent them from
+making the efforts and sacrifices necessary to realize it. But the man
+who could deliberately prefer to see the world in which he lives going
+to destruction would be a monster rather than a man.</p>
+
+<p><b>This common life of humanity in which each individual partakes is
+society. Society is the larger self of each individual. Its interests
+and ours are fundamentally one and the same.</b>&mdash;If the society in which we
+live is elevated and pure and noble we share its nobleness and are
+elevated by it. If society is low, corrupt, and degraded, we share its
+corruption, and its baseness drags us down. So vital and intimate is
+this bond between society and ourselves that it is impossible when
+dealing with moral matters to keep them apart. To be a better man,
+without at the same time being a better neighbor, citizen, workman,
+soldier, scholar, or business man, is a contradiction in terms. For life
+consists in these social relations to our fellows. And the better we
+are, the better these social duties will be fulfilled.</p>
+
+<p>Society includes all the objects hitherto <span class='pagenum'><a name="Page_169" id="Page_169"></a>[<a href="./images/169.png">169</a>]</span>considered. Society is the
+organic life of man, in which the particular objects and relations of
+our individual lives are elements and members. Hence in this chapter,
+and throughout the remainder of the book, we shall not be concerned with
+new materials, but with the materials with which we are already
+familiar, viewed in their broader and more comprehensive relationships.</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>In each act we should think not merely "How will this act affect me?"
+but "How will this act affect all parties concerned, and society as a
+whole?"</b>&mdash;The interests of all men are my own, by virtue of that common
+society of which they and I are equal members. What is good for others
+is good for me, because, in that broader view of my own nature which
+society embodies, my good cannot be complete unless, to the extent of my
+ability, their good is included in my own. Hence we have the maxims laid
+down by Kant: "Act as if the maxim of thy action were to become by thy
+will a universal law of nature." "So act as to treat humanity, whether
+in thine own person or in that of another, in every case as an end,
+never as a means only." Or as Professor Royce puts the same thought;
+"Act as a being would act who included thy will and thy neighbor's will
+in the unity of one life, and who had therefore to suffer the
+consequences for the aims of both that will follow from the act of
+either." "In so far as in thee lies, act as if thou <span class='pagenum'><a name="Page_170" id="Page_170"></a>[<a href="./images/170.png">170</a>]</span>wert at once thy
+neighbor and thyself. Treat these two lives as one."</p>
+
+<p><b>The realization of the good of all in and through the act of each is the
+social ideal.</b>&mdash;In everyday matters this can be brought about by simply
+taking account of all the interests of others which will be affected by
+our act. In the relations between employer and employee, for instance,
+profit sharing is the most practical form of realizing this community of
+interest. Such action involves a co-operation of interests as the
+motives of the individual act.</p>
+
+<p>The larger social ends, such as education, philanthropy, reform, public
+improvements, require the co-operation of many individuals in the same
+enterprise. The readiness to contribute a fair share of our time, money,
+and influence to these larger public interests, which no individual can
+undertake alone, is an important part of our social duty. Every
+beneficent cause, every effort to rouse public sentiment against a
+wrong, or to make it effective in the enforcement of a right; every
+endeavor to unite men in social intercourse; every plan to extend the
+opportunities for education; every measure for the relief of the
+deserving poor, and the protection of homeless children; every wise
+movement for the prevention of vice, crime, and intemperance, is
+entitled to receive from each one of us the same intelligent attention,
+the same keenness of interest, the same energy of devotion, the same
+sacrifice of inclination and convenience, the same resoluteness <span class='pagenum'><a name="Page_171" id="Page_171"></a>[<a href="./images/171.png">171</a>]</span>and
+courage of action that we give to our private affairs.</p>
+
+<p><b>Co-operation, then, is of two kinds, inward and outward: co-operation
+between the interests of others and of ourselves in the motive to our
+individual action; and co-operation of our action with the action of
+others to accomplish objects too vast for private undertaking.</b>&mdash;Both
+forms of co-operation are in principle the same; they strengthen and
+support each other. The man who is in the habit of considering the
+interests of others in his individual acts will be more ready to unite
+with others in the promotion of public beneficence. And on the other
+hand the man who is accustomed to act with others in large public
+movements will be more inclined to act for others in his personal
+affairs. The reformer and philanthropist is simply the man of private
+generosity and good-will acting out his nature on a larger stage.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>Public spirit is the life of the community in the heart of the
+individual.</b>&mdash;This recognition that we belong to society, and that
+society belongs to us, that its interests are our interests, that its
+wrongs are ours to redress, its rights are ours to maintain, its losses
+are ours to bear, its blessings are ours to enjoy, is public spirit.</p>
+
+<p>A generous regard for the public welfare, a willingness to lend a hand
+in any movement for the improvement of social conditions, a readiness
+with <span class='pagenum'><a name="Page_172" id="Page_172"></a>[<a href="./images/172.png">172</a>]</span>work and influence and time and money to relieve suffering,
+improve sanitary conditions, promote education and morality, remove
+temptation from the weak, open reading-rooms and places of harmless
+resort for the unoccupied in their evening hours, to bind together
+persons of similar tastes and pursuits&mdash;these are the marks of public
+spirit; these are the manifestations of social virtue.</p>
+
+<p><b>Politeness is love in little things.</b>&mdash;Toward individuals whom we meet in
+social ways this recognition of our common nature and mutual rights
+takes the form of politeness and courtesy. Politeness is proper respect
+for human personality. Rudeness results from thinking exclusively about
+ourselves, and caring nothing for the feelings of anybody else. The
+sincere and generous desire to bring the greatest pleasure and the least
+pain to everyone we meet will go a long way toward making our manners
+polite and courteous.</p>
+
+<p>Still, society has agreed upon certain more or less arbitrary ways for
+facilitating social intercourse; it has established rules for conduct on
+social occasions, and to a certain extent prescribed the forms of words
+that shall be used, the modes of salutation that shall be employed, the
+style of dress that shall be worn, and the like. A due respect for
+society, and for the persons whom we meet socially, demands that we
+shall acquaint ourselves with these rules of etiquette, and observe them
+in our social intercourse. Like all forms, social formalities are easily
+carried to excess, and frequently kill the spirit they <span class='pagenum'><a name="Page_173" id="Page_173"></a>[<a href="./images/173.png">173</a>]</span>are intended to
+express. As a basis, however, for the formation of acquaintances, and
+for large social gatherings, a good deal of formality is necessary.</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>The complete expression and outgo of our nature is freedom.</b>&mdash;Since man
+is by nature social, since sympathy, friendship, co-operation and
+affection are essential attributes of man, it follows that the exercise
+of these social virtues is itself the satisfaction of what is
+essentially ourselves.</p>
+
+<p>The man who fulfills his social duties is free, for he finds an open
+field and an unfettered career for the most essential faculties of his
+nature. The social man always has friends whom he loves; work which he
+feels to be worth doing; interests which occupy his highest powers;
+causes which appeal to his deepest sympathies. Such a life of rounded
+activity, of arduous endeavor, of full, free self-expression is in
+itself the highest possible reward. It is the only form of satisfaction
+worthy of man. It is in the deepest sense of the word success. For as
+Lowell says:</p>
+
+<div class="poem"><div class="stanza">
+<span class="i0">All true whole men succeed, for what is worth<br /></span>
+<span class="i0">Success's name, unless it be the thought,<br /></span>
+<span class="i0">The inward surety to have carried out<br /></span>
+<span class="i0">A noble purpose to a noble end.<br /></span>
+</div></div>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>Instead of regarding society as a whole, and self as a member of that
+whole, it is possible to regard self as distinct and separate from
+society, <span class='pagenum' style="font-weight: normal;"><a name="Page_174" id="Page_174"></a>[<a href="./images/174.png">174</a>]</span>and to make the interests of this separated and detached self
+the end and aim of action.</b>&mdash;This temptation is self-interest. It
+consists in placing the individual self, with its petty, private,
+personal interests, above the social self, with the large, public,
+generous interests of the social order.</p>
+
+<p>From one point of view it is easy to cheat society, and deprive it of
+its due. We can shirk our social obligations; we can dodge
+subscriptions; we can stay at home when we ought to be at the committee
+meeting, or the public gathering; we can decline invitations and refuse
+elections to arduous offices, and at the same time escape many of the
+worst penalties which would naturally follow from our neglect. For
+others, more generous and noble than we, will step in and take upon
+themselves our share of the public burdens in addition to their own. We
+may flatter ourselves that we have done a very shrewd thing in
+contriving to reap the benefits without bearing the burdens of society.
+There is, as we shall see, a penalty for negligence of social duty, and
+that too most sure and terrible. Self-interest is the seed, of which
+meanness is the full-grown plant, and of which social constraint and
+slavishness are the final fruits.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>Lack of public spirit is meanness.</b>&mdash;The mean man is he who acknowledges
+no interest and recognizes no obligation outside the narrow range of his
+strictly private concerns. As long as he is comfortable <span class='pagenum'><a name="Page_175" id="Page_175"></a>[<a href="./images/175.png">175</a>]</span>he will take no
+steps to relieve the distress of others. If his own premises are
+healthy, he will contribute nothing to improve the sanitary condition of
+his village or city. As long as his own property is secure he cares not
+how many criminals are growing up in the street, how many are sent to
+prison, or how they are treated after they come there. He favors the
+cheapest schools, the poorest roads, the plainest public buildings,
+because he would rather keep his money in his own pocket than contribute
+his share to maintain a thoroughly efficient and creditable public
+service. He will give nothing he can help giving, do nothing he can help
+doing, to make the town he lives in a healthier, happier, purer, wiser,
+nobler place. Meanness is the sacrifice of the great social whole to the
+individual. It is selfishness, stinginess, and ingratitude combined. It
+is the disposition to receive all that society contributes to the
+individual, and to give nothing in return. It is a willingness to
+appropriate the fruits of labors in which one refuses to bear a part.</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>The officious person is ready for any and every kind of public service,
+providing he can be at the head of it. There is no end to the work he
+will do if he can only have his own way.</b>&mdash;He wants to be prime mover in
+every enterprise: to be chairman of the committee; to settle every
+question that comes up; to "run" things according to his own ideas. Such
+people are often very useful. It is <span class='pagenum'><a name="Page_176" id="Page_176"></a>[<a href="./images/176.png">176</a>]</span>generally wisest not to meddle much
+with them. The work may not be done in the best way by these officious
+people; but without them a great deal of public work would never be done
+at all. The vice, however, seriously impairs one's usefulness. The
+officious person is hard to work with. Men refuse to have anything to do
+with him. And so he is left to do his work for the most part alone.
+Officiousness is, in reality, social ambition; and that again as we saw
+resolves itself into sentimentality;&mdash;the regard for what we and others
+think of ourselves, rather than straightforward devotion to the ends
+which we pretend to be endeavoring to promote. Officiousness is
+self-seeking dressed up in the uniform of service. The officious person,
+instead of losing his private self in the larger life of society, tries
+to use the larger interests of society in such a way as to make them
+gratify his own personal vanity and sense of self-importance.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>All meanness and self-seeking are punished by lack of freedom or
+constraint; though frequently the constraint is inward and spiritual
+rather than outward and physical.</b>&mdash;We have seen that to the man of
+generous public spirit society presents a career for the unfolding and
+expansion of his social powers. To such a man society, with its claims
+and obligations, is an enlargement of his range of sympathy, a widening
+of his spiritual horizon, and on <span class='pagenum'><a name="Page_177" id="Page_177"></a>[<a href="./images/177.png">177</a>]</span>that account a means of larger liberty
+and fuller freedom.</p>
+
+<p>To the mean and selfish man, on the contrary, society presents itself as
+an alien force, a hard task-master, making severe requirements upon his
+time, imposing cramping limitations on his self-indulgence, levying
+heavy taxes upon his substance; prescribing onerous rules and
+regulations for his conduct.</p>
+
+<p>By excluding society from the sphere of interests with which he
+<ins class="corr" title="original has indentifies">identifies</ins> himself, the mean man, by his own meanness, makes society
+antagonistic to him, and himself its reluctant and unwilling slave.
+Serve it to some extent he must; but the selfishness and meanness of his
+own attitude toward it, makes social service, not the willing and joyous
+offering of a free and devoted heart, but the slavish submission of a
+reluctant will, forced to do the little that it cannot help doing by
+legal or social compulsion.</p>
+
+<p>To him society is not a sphere of freedom, in which his own nature is
+enlarged, intensified, liberated; and so made richer, happier, nobler,
+and freer. To him society is an external power, compelling him to make
+sacrifices he does not want to make; to do things he does not want to
+do; to contribute money which he grudges, and to conform to requirements
+which he hates. By trying to save the life of self-interest and
+meanness, he loses the life of generous aims, noble ideals, and heroic
+self devotion.</p>
+
+<p>By refusing the career of noble freedom which <span class='pagenum'><a name="Page_178" id="Page_178"></a>[<a href="./images/178.png">178</a>]</span>social service offers to
+each member of the social body, he is constrained to obey a social law
+which he has not helped to create, and to serve the interests of a
+society of which he has refused to be in spirit and truth a part.</p>
+
+<p>This living in a world which we do not heartily acknowledge as our own;
+this subjection to an authority which we do not in principle recognize
+and welcome as the voice of our own better, larger, wiser, social
+self,&mdash;this is constraint and slavery in its basest and most degrading
+form.</p>
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_179" id="Page_179"></a>[<a href="./images/179.png">179</a>]</span></p>
+<h2>CHAPTER XXI.</h2>
+
+<h3>Self.</h3>
+
+
+<p>Hitherto we have considered things, relations, persons, and institutions
+outside ourselves as the objects which together constitute our
+environment.</p>
+
+<p>The self is not a new object, but rather the bond which binds together
+into unity all the experiences of life. It is their relation to this
+conscious self which gives to all objects their moral worth. Every act
+upon an object reacts upon ourselves. The virtues and vices, the rewards
+and penalties that we have been studying are the various reactions of
+conduct upon ourselves. This chapter then will be a comprehensive review
+and summary of all that has gone before. Instead of taking one by one
+the particular reactions which follow particular acts with reference to
+particular objects, we shall now look at conduct as a whole; regard our
+environment in its totality; and consider duty, virtue, and self in
+their unity.</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>The duty we owe to ourselves is the realization of our capacities and
+powers in harmony with each other, and in proportion to their worth as
+elements in a complete individual and social life.</b>&mdash;We have within us
+the capacity for an ever <span class='pagenum'><a name="Page_180" id="Page_180"></a>[<a href="./images/180.png">180</a>]</span>increasing fullness and richness and intensity
+of life. The materials out of which this life is to be developed are
+ready to our hands in those objects which we have been considering. One
+way of conduct toward these objects, which we have called duty; one
+attitude of mind and will toward them which we have called virtue, leads
+to those completions and fulfillments of ourselves which we have called
+rewards. Duty then to self; duty in its most comprehensive aspect, is
+the obligation which the existence of capacity within and material
+without imposes on us to bring the two together in harmonious relations,
+so as to realize the capacities and powers of ourselves and of others,
+and promote society's well being. In simpler terms our fundamental duty
+is to make the most of ourselves; and to become as large and genuine a
+part of the social world in which we live as it is possible for us to
+be.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>The habit of seeking to realize the highest capacities and widest
+relationships of our nature in every act is conscientiousness.
+Conscience is our consciousness of the ideal in conduct and character.
+Conscience is the knowledge of our duty, coupled as that knowledge
+always is with the feeling that we ought to do it.</b>&mdash;Knowledge of any
+kind calls up some feeling appropriate to the fact known. Knowledge that
+a given act would realize my ideal calls up the feeling of
+dissatisfaction with myself until that act is <span class='pagenum'><a name="Page_181" id="Page_181"></a>[<a href="./images/181.png">181</a>]</span>performed; because that
+is the feeling appropriate to the recognition of an unrealized yet
+attainable ideal. Conscience is not a mysterious faculty of our nature.
+It is simply thought and feeling, recognizing and responding to the fact
+of duty, and reaching out toward virtue and excellence.</p>
+
+<p>The objective worth of the deliverances and dictates of the conscience
+of the individual, depends on the degree of moral enlightenment and
+sensitiveness he has attained. The conscience of an educated Christian
+has a worth and authority which the conscience of the benighted savage
+has not. Since conscience is the recognition of the ideal of conduct and
+character, every new appreciation of duty and virtue gives to conscience
+added strength and clearness.</p>
+
+<p><b>The absolute authority of conscience.</b>&mdash;Relatively to the individual
+himself, at the time of acting, his own individual conscience is the
+final and absolute authority. The man who does what his conscience tells
+him, does the best that he can do. For he realizes the highest ideal
+that is present to his mind. A wiser man than he might do better than
+this man, acting according to his conscience, is able to do. But this
+man, with the limited knowledge and imperfect ideal which he actually
+has, can do no more than obey his conscience which bids him realize the
+highest ideal that he knows. The act of the conscientious man may be
+right or wrong, judged by objective, social standards. Judged by
+subjective standards, seen from within, every <span class='pagenum'><a name="Page_182" id="Page_182"></a>[<a href="./images/182.png">182</a>]</span>conscientious act is,
+relatively to the individual himself, a right act. We should spare no
+pains to enlighten our conscience, and make it the reflection of the
+most exalted ideals which society has reached. Having done this,
+conscience becomes to us the authoritative judge for us of what we
+shall, and what we shall not do. The light of conscience will be clear
+and pure, or dim and clouded, according to the completeness of our moral
+environment, training, and insight. But clear or dim, high or low,
+sensitive or dull, the light of conscience is the only light we have to
+guide us in the path of virtue. In hours of leisure and study it is our
+privilege to inform and clarify this consciousness of the ideal. That
+has been the purpose of the preceding pages. When the time for action
+comes, then, without a murmur, without an instant's hesitation, the
+voice of conscience should be implicitly obeyed. Conscientiousness is
+the form which all the virtues take, when viewed as determinations of
+the self. It is the assertion of the ideal of the self in its every act.</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>Character the form in which the result of virtuous conduct is
+preserved.</b>&mdash;It is neither possible nor desirable to solve each question
+of conduct as it arises by conscious and explicit reference to rules and
+principles. Were we to attempt to do so it would make us prigs and
+prudes.</p>
+
+<p>What then is the use of studying at such length the temptations and
+duties, the virtues and vices, <span class='pagenum'><a name="Page_183" id="Page_183"></a>[<a href="./images/183.png">183</a>]</span>with their rewards and penalties, if all
+these things are to be forgotten and ignored when the occasions for
+practical action arrive?</p>
+
+<p>The study of ethics has the same use as the study of writing, grammar,
+or piano-playing. In learning to write we have to think precisely how
+each letter is formed, how one letter is connected with another, where
+to use capitals, where to punctuate and the like. But after we have
+become proficient in writing, we do all this without once thinking
+explicitly of any of these things. In learning to play the piano we have
+to count out loud in order to keep time correctly, and we are obliged to
+stop and think just where to put the finger in order to strike each
+separate note. But the expert player does all these things without the
+slightest conscious effort.</p>
+
+<p>Still, though the particular rules and principles are not consciously
+present in each act of the finished writer or musician, they are not
+entirely absent. When the master of these arts makes a mistake, he
+recognizes it instantly, and corrects it, or endeavors to avoid its
+repetition. This shows that the rule is not lost. It has ceased to be
+before the mind as a distinct object of consciousness. It is no longer
+needed in that form for ordinary purposes. Instead, it has come to be a
+part of the mind itself&mdash;a way in which the mind works instinctively. As
+long as the mind works in conformity with the principle, it is not
+distinctly recognized, because there is no need for such recognition.
+The principle <span class='pagenum'><a name="Page_184" id="Page_184"></a>[<a href="./images/184.png">184</a>]</span>comes to consciousness only as a power to check or
+restrain acts that are at variance with it.</p>
+
+<p>It is in this way that the practical man carries with him his ethical
+principles. He does not stop to reason out the relation of duty and
+virtue to reward, or of temptation and vice to penalty, before he
+decides to help the unfortunate, or to be faithful to a friend, or to
+vote on election day. This trained, habitual will, causing acts to be
+performed in conformity to duty and virtue, yet without conscious
+reference to the explicit principles that underlie them, is character.</p>
+
+<p>It is chiefly in the formation of character that the explicit
+recognition of ethical principles has its value. Character is a storage
+battery in which the power acquired by our past acts is accumulated and
+preserved for future use.</p>
+
+<p>It is through this power of character, this tendency of acts of a given
+nature to repeat and perpetuate themselves, that we give unity and
+consistency to our lives. This also is the secret of our power of
+growth. As soon as one virtue has become habitual and enters into our
+character, we can leave it, trusting it in the hands of this unconscious
+power of self-perpetuation; and then we can turn the energy thus freed
+toward the acquisition of new virtues.</p>
+
+<p>Day by day we are turning over more and more of our lives to this domain
+of character. Hence it is of the utmost importance to allow nothing to
+enter this almost irrevocable state of unconscious, habitual character
+that has not first received the <span class='pagenum'><a name="Page_185" id="Page_185"></a>[<a href="./images/185.png">185</a>]</span>approval of conscience, the sanction of
+duty, and the stamp of virtue. Character, once formed in a wrong
+direction, may be corrected. But it can be done only with the greatest
+difficulty, and by a process as hard to resolve upon as the amputation
+of a limb or the plucking out of an eye.</p>
+
+<p>The greater part of the principles of ethics we knew before we undertook
+this formal study. We learned them from our parents; we picked them up
+in contact with one another in the daily intercourse of life. The value
+of our study will not consist so much in new truths learned, as in the
+clearer and sharper outlines which it will have given to some of the
+features of the moral ideal. The definite results of such a study we
+cannot mark or measure. Just as sunshine and rain come to the plants and
+trees, and then seem to vanish, leaving no visible or tangible trace
+behind; yet the plants and trees are different from what they were
+before, and have the heat and moisture stored up within their structure
+to burst forth into fresher and larger life; in like manner, though we
+should forget every formal statement that we have read, yet we could not
+fail to be affected by the incorporation within ourselves in the form of
+character of some of these principles of duty and virtue which we have
+been considering. It has been said: "Sow an act, and you reap a habit;
+sow a habit and you reap a character; sow a character and you reap a
+destiny."</p>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_186" id="Page_186"></a>[<a href="./images/186.png">186</a>]</span>
+THE TEMPTATION.</p>
+
+<p><b>Pleasure not a reliable guide to conduct.</b>&mdash;The realization of capacity
+brings with it pleasure. The harmonious realization of all our powers
+would bring harmonious and permanent pleasure or happiness. Pleasure is
+always to be welcomed as a sign of health and activity. Other things
+being equal, the more pleasure we have the better. It is possible
+however to abstract the pleasure from the activity which gives rise to
+it, and make pleasure the end for which we act. This pursuit of pleasure
+for pleasure's sake is delusive and destructive. It is delusive, because
+the direct aim at pleasure turns us aside from the direct aim at
+objects. And when we cease to aim directly at objects, we begin to lose
+the pleasure and zest which only a direct pursuit of objects can
+produce. For instance, we all know that if we go to a picnic or a party
+thinking all the while about having a good time, and asking ourselves
+every now and then whether we are having a good time or not, we find the
+picnic or party a dreadful bore, and ourselves perfectly miserable. We
+know that the whole secret of having a good time on such occasions is to
+get interested in something else; a game, a boat-ride, anything that
+makes us forget ourselves and our pleasures, and helps us to lose
+ourselves in the eager, arduous, absorbing pursuit of something outside
+ourselves. Then we have a glorious time.</p>
+
+<p>The direct pursuit of pleasure is destructive of character, because it
+judges things by the way they <span class='pagenum'><a name="Page_187" id="Page_187"></a>[<a href="./images/187.png">187</a>]</span>affect our personal feelings; which is a
+very shallow and selfish standard of judgment; and because it centers
+interest in the merely emotional side of our nature, which is peculiar
+to ourselves; instead of in the rational part of our nature which is
+common to all men, and unites us to our fellows.</p>
+
+<p>Duty demands not the hap-hazard realization of this or that side of our
+nature. Yet this is what the pursuit of pleasure would lead to. Duty
+demands the realization of all our faculties, in harmony with each
+other, and in proportion to their worth. And to this proportioned and
+harmonious realization, pleasure, pure and simple, is no guide at all.
+Hence, as Aristotle remarks, "In all cases we must be specially on our
+guard against pleasant things and against pleasure: for we can scarce
+judge her impartially." "Again, as the exercises of our faculties differ
+in goodness and badness, and some are to be desired and some to be
+shunned, so do the several pleasures differ; for each exercise has its
+proper pleasure. The pleasure which is proper to a good activity, then,
+is good, and that which is proper to one that is not good is bad." "As
+the exercises of the faculties vary, so do their respective pleasures."</p>
+
+<p>To the same effect John Stuart Mill says that the pleasures which result
+from the exercise of the higher faculties are to be preferred. "It is
+better to be a human being dissatisfied, than a pig satisfied; better to
+be Socrates dissatisfied than a fool satisfied." Whether it is possible
+to stretch, and qualify, and attenuate the conception of pleasure so as
+to <span class='pagenum'><a name="Page_188" id="Page_188"></a>[<a href="./images/188.png">188</a>]</span>make it cover the ideal of human life, without having it, like a
+soap-bubble, burst in the process, is a question foreign to the
+practical purpose of this book. That pleasure, as ordinarily understood
+by plain people, is a treacherous, dangerous, and ruinous guide to
+conduct, moralists of every school declare. Pleasure is the most subtle
+and universal form of temptation. Pleasure is the accompaniment of all
+exercise of power. When it comes rightly it is to be accepted with
+thankfulness. We must remember however that the quality of the act
+determines the worth of the pleasure; and that the amount of pleasure
+does not determine the quality of the act. A pleasant act may be right,
+and it may be wrong. Whether we ought to do it or not must in every case
+be decided on higher grounds.</p>
+
+<p>To the boy who says, "I should like to be something that would make me a
+great man, and very happy besides&mdash;something that would not hinder me
+from having a great deal of pleasure"&mdash;George Eliot represents "Romola"
+as replying, "That is not easy, my Lillo. It is only a poor sort of
+happiness that could ever come by caring very much about our own narrow
+pleasures. We can only have the highest happiness, such as goes along
+with being a great man, by having wide thoughts, and much feeling for
+the rest of the world as well as for ourselves; and this sort of
+happiness often brings so much pain with it that we can only tell it
+from pain by its being what we would choose before everything else,
+because our souls see it is good. And so, my Lillo, <span class='pagenum'><a name="Page_189" id="Page_189"></a>[<a href="./images/189.png">189</a>]</span>if you mean to act
+nobly and seek to know the best things God has put within reach of men,
+you must learn to fix your mind on that end, and not on what will happen
+to you because of it. And remember, if you were to choose something
+lower, and make it the rule of your life to seek your own pleasure and
+escape from what is disagreeable, calamity might come just the same; and
+it would be calamity falling on a base mind, which is the one form of
+sorrow that has no balm in it, and that may well make a man say&mdash;It
+would have been better for me if I had never been born."</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>The unscrupulous man acts as he happens to feel like acting.</b>&mdash;Whatever
+course of conduct presents itself as pleasant, or profitable, or easy,
+he adopts. Anything is good enough for him. He seeks to embody no ideal,
+aims consistently at no worthy end, acknowledges no duty, but simply
+yields himself a passive instrument for lust, or avarice, or cowardice,
+or falsehood to play upon. Refusing to be the servant of virtue he
+becomes the slave of vice. Disowning the authority of duty and the
+ideal, he becomes the tool of appetite, the football of circumstance.
+Unscrupulousness is the form of all the vices of defect, when viewed in
+relation to that absence of regard for realization of self, which is
+their common characteristic.</p>
+
+
+<p class="sectctr"><span class='pagenum'><a name="Page_190" id="Page_190"></a>[<a href="./images/190.png">190</a>]</span>
+THE VICE OF EXCESS.</p>
+
+<p><b>The exclusive regard for self, in abstraction from those objects and
+social relationships through which alone the self can be truly realized,
+leads to formalism.</b>&mdash;Formalism keeps the law simply for the sake of
+keeping it. Conscientiousness, if it is wise and well-balanced,
+reverences the duties and requirements of the moral life, because these
+duties are the essential conditions of individual and social well-being.
+The law is a means to well-being, which is the end. Formalism makes the
+law an end in itself; and will even sacrifice well-being to law, when
+the two squarely conflict.</p>
+
+<p><b>Extreme cases in which moral laws may be suspended.</b>&mdash;The particular
+duties, virtues, and laws which society has established and recognized
+are the expressions of reason and experience declaring the conditions of
+human well-being. As such they deserve our profoundest respect; our
+unswerving obedience. Still it is impossible for rules to cover every
+case. There are legitimate, though very rare, exceptions, even to moral
+laws and duties. For instance it is a duty to respect the property of
+others. Yet to save the life of a person who is starving, we are
+justified in taking the property of another without asking his consent.
+To save a person from drowning, we may seize a boat belonging to
+another. To spread the news of a fire, we may take the first horse we
+find, without inquiring who is the owner. To save a sick person from a
+fatal <span class='pagenum'><a name="Page_191" id="Page_191"></a>[<a href="./images/191.png">191</a>]</span>
+shock, we may <ins class="corr" title="original has withold">withhold</ins> facts in violation of the strict duty of
+truthfulness. To promote an important public measure, we may
+deliberately break down our health, spend our private fortune, and
+reduce ourselves to helpless beggary. Such acts violate particular
+duties. They break moral laws. And yet they all are justified in these
+extreme cases by the higher law of love; by the greater duty of devotion
+to the highest good of our fellow-men. The doctrine that "the end
+justifies the means" is a mischievous and dangerous doctrine. Stated in
+that unqualified form, it is easily made the excuse for all sorts of
+immorality. The true solution of the seeming conflict of duties lies in
+the recognition that the larger social good justifies the sacrifice of
+the lesser social good when the two conflict. One must remember,
+however, that the universal recognition of established duties and laws
+is itself the greatest social good; and only the most extreme cases can
+justify a departure from the path of generally recognized and
+established moral law.</p>
+
+<p>These extreme cases when they occur, however, must be dealt with
+bravely. The form of law and rule must be sacrificed to the substance of
+righteousness and love when the two conflict. As Professor Marshall
+remarks in the chapter of his "History of Greek Philosophy" which deals
+with Socrates, "The highest activity does not always take the form of
+conformity to rule. There are critical moments when rules fail, when, in
+fact, obedience to rule would mean disobedience to that higher law, of
+<span class='pagenum'><a name="Page_192" id="Page_192"></a>[<a href="./images/192.png">192</a>]</span>which rules and formul&aelig; are at best only an adumbration."</p>
+
+<p>There is nothing more contemptible than that timid, self-seeking virtue
+which will sacrifice the obvious well-being of others to save itself the
+pain of breaking a rule. There is nothing more pitiful than that
+self-righteous virtue which does right, not because it loves the right,
+still less because it loves the person who is affected by its action,
+but simply because it wants to keep its own sweet sense of
+self-righteousness unimpaired. Mrs. Browning gives us a clear example of
+this "harmless life, she called a virtuous life," in the case of the
+frigid aunt of "Aurora Leigh":</p>
+
+<div class="poem"><div class="stanza">
+<span class="i8half">From that day, she did<br /></span>
+<span class="i0">Her duty to me (I appreciate it<br /></span>
+<span class="i0">In her own word as spoken to herself),<br /></span>
+<span class="i0">Her duty, in large measure, well-pressed out,<br /></span>
+<span class="i0">But measured always. She was generous, bland,<br /></span>
+<span class="i0">More courteous than was tender, gave me still<br /></span>
+<span class="i0">The first place,&mdash;as if fearful that God's saints<br /></span>
+<span class="i0">Would look down suddenly and say, 'Herein<br /></span>
+<span class="i0">You missed a point, I think, through lack of love.'<br /></span>
+</div></div>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>Just as continuity in virtue strengthens and unifies character and makes
+life a consistent and harmonious whole; so self-indulgence in vicious
+pleasures disorganizes a man's life and eats the heart out of
+him.</b>&mdash;Corrupt means literally broken. The corrupt man has no soundness,
+no solidity, no unity in his life. He cannot respect himself. <span class='pagenum'><a name="Page_193" id="Page_193"></a>[<a href="./images/193.png">193</a>]</span>Others
+cannot put confidence in him. There is no principle binding each part of
+his life to every other, and holding the whole together. The other words
+by which we describe such a life all spring from the same conception. We
+call such a person dissolute; and dissolute means literally separated,
+loosed, broken apart. We call him dissipated; and dissipated means
+literally scattered, torn apart, thrown away.</p>
+
+<p>These forms of statement all point to the same fact, that the
+unscrupulous pleasure-seeker, the selfish, vicious man has no
+consistent, continuous, coherent life whatever. "The unity of his
+being," as Janet says, "is lost in the multiplicity of his sensations."
+His life is a mere series of disconnected fragments. There is no growth,
+no development. There is nothing on which he can look with approval; no
+consistent career of devotion to worthy objective ends, the fruits of
+which can be witnessed in the improvement of the world in which he has
+lived, and stored up in the character which he has formed.</p>
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_194" id="Page_194"></a>[<a href="./images/194.png">194</a>]</span></p>
+<h2>CHAPTER XXII.</h2>
+
+<h3>God.</h3>
+
+
+<p>In the last chapter we saw that the particular objects and duties which
+make up our environment and moral life are not so many separate affairs;
+but all have a common relation to the self, and its realization. We saw
+that this common relation to the self gives unity to the world of
+objects, the life of duty, the nature of virtue, and the character which
+crowns right living.</p>
+
+<p>There is, however, a deeper, more comprehensive unity in the moral world
+than that which each man constructs for his individual self. The world
+of objects is included in a universal order. The several duties are
+parts of a comprehensive righteousness, which includes the acts of all
+men within its rightful sway. The several virtues are so many aspects of
+one all-embracing moral ideal. The rewards and penalties which follow
+virtue and vice are the expression of a constitution of things which
+makes for righteousness. The Being whose thought includes all objects in
+one comprehensive universe of reason; whose will is uttered in the voice
+of duty; whose holiness is revealed in the highest ideal of virtue we
+can form; and whose authority is declared in those eternal and
+indissoluble bonds which bind <span class='pagenum'><a name="Page_195" id="Page_195"></a>[<a href="./images/195.png">195</a>]</span>virtue and reward, vice and penalty,
+together, is God.</p>
+
+
+<p class="sectctr">THE DUTY.</p>
+
+<p><b>Communion with God is the safeguard of virtue, the secret of resistance
+to temptation, the source of moral and spiritual power.</b>&mdash;Our minds are
+too small to carry consciously and in detail; our wills are too frail to
+hold in readiness at every moment the principles and motives of moral
+conduct. God alone is great enough for this.</p>
+
+<p>We can make him the keeper of our moral precepts and the guardian of our
+lives. And then when we are in need of guidance, help, and strength, we
+can go to him, and by devoutly seeking to know and do his will, we can
+recover the principles and reinforce the motives of right conduct that
+we have intrusted to his keeping; and ofttimes we get, in addition,
+larger views of duty and nobler impulses to virtue than we have ever
+consciously possessed before. Just as the love of father or mother
+clarifies a child's perception of what is right, and intensifies his
+will to do it, so the love of God has power to make us strong to resist
+temptation, resolute to do our duty, and strenuous in the endeavor to
+advance the kingdom of righteousness and love.</p>
+
+<p>Into the particular doctrines and institutions of religion it is not the
+purpose of this book to enter. These are matters which each individual
+learns best from his own father and mother, and from the church in which
+he has been brought up. Our <span class='pagenum'><a name="Page_196" id="Page_196"></a>[<a href="./images/196.png">196</a>]</span>account of ethics, however, would be
+seriously incomplete, were we to omit to point out the immense and
+indispensable strength and help we may gain for the moral life, by
+approaching it in the religious spirit.</p>
+
+<p><b>Ethics and religion each needs the other.</b>&mdash;They are in reality, one the
+detailed and particular, the other the comprehensive and universal
+aspect of the same world of duty and virtue. Morality without religion
+is a cold, dry, dreary, mass of disconnected rules and requirements.
+Religion without morality, is an empty, formal, unsubstantial shadow.
+Only when the two are united, only when we bring to the particular
+duties of ethics the infinite aspiration and inspiration of religion,
+and give to the universal forms of religion the concrete contents of
+human and temporal relationships, do we gain a spiritual life which is
+at the same time clear and strong, elevated and practical, ideal and
+real.</p>
+
+
+<p class="sectctr">THE VIRTUE.</p>
+
+<p><b>Just as God includes all objects in his thought, all duties in his will,
+all virtues in his ideal; so the man who communes with him, and
+surrenders his will to him in obedience and trust and love, partakes of
+this same wholeness and holiness.</b>&mdash;Loving God, he is led to love all
+that God loves, to love all good. And holiness is the love of all that
+is good and the hatred of all that is evil.</p>
+
+<p>Complete holiness is not wrought out in its concrete relations all at
+once, nor ever in this earthly <span class='pagenum'><a name="Page_197" id="Page_197"></a>[<a href="./images/197.png">197</a>]</span>life, by the religious, any more than by
+the moral man. Temptations are frequent all along the way, and the falls
+many and <ins class="corr" title="original has grevious">grievous</ins> to the last. But from all deliberately cherished
+identification of his inmost heart and will with evil, the truly
+religious man is forevermore set free. From the moment one's will is
+entirely surrendered to God, and the divine ideal of life and conduct is
+accepted, a new and holy life begins.</p>
+
+<p>Old temptations may surprise him into unrighteous deeds; old habits may
+still assert themselves, old lusts may drift back on the returning tides
+of past associations; old vices may continue to crop out.</p>
+
+<p>In reality, however, they are already dead. They are like the leaves
+that continue to look green upon the branches of a tree that has been
+cut down; or the momentum of a train after the steam is shut off and the
+brakes are on.</p>
+
+<p>God, who is all-wise, sees that in such a man sin is in principle dead;
+and he judges him accordingly. If penitence for past sins and present
+falls be genuine; if the desire to do his will be earnest; He takes the
+will for the deed, penitence for performance, aspiration for attainment.
+Such judgment is not merely merciful. It is just. Or rather, it is the
+blending of mercy and justice in love. It is judgment according to the
+deeper, internal aspect of a man, instead of judgment according to the
+superficial, outward aspect. For the will is the center and core of
+personality. What a man desires and <span class='pagenum'><a name="Page_198" id="Page_198"></a>[<a href="./images/198.png">198</a>]</span>strives for with all his heart,
+that he is. What he repents of and repudiates with the whole strength of
+his frail and imperfect nature, that he has ceased to be.</p>
+
+<p>Thus religion, or whole-souled devotion to God, gives a sense of
+completeness, and attainment, and security, and peace, which mere
+ethics, or adjustment to the separate fragmentary objects which
+constitute our environment, can never give. The moral life is from its
+very nature partial, fragmentary, and finite. The religious life by
+penitence and faith and hope and love, rises above the finite with its
+limitations, and the temporal with its sins and failings, and lays hold
+on the infinite ideal and the eternal goodness, with its boundless
+horizon and its perfect peace. The religious life, like the moral, is
+progressive. But, as Principal Caird remarks, "It is progress, not
+towards, but within, the infinite." Union with God in sincere devotion
+to his holy will, is the "promise and potency" of harmonious relations
+with that whole ethical and spiritual universe which his thought and
+will includes.</p>
+
+
+<p class="sectctr">THE REWARD.</p>
+
+<p><b>The reward of communion with God and comprehensive righteousness of
+conduct is spiritual life.</b>&mdash;The righteous man, the man who walks with
+God, is in principle and purpose <ins class="corr" title="original has indentified">identified</ins> with every just cause, with
+every step of human progress, with every sphere of man's well-being. To
+him property is a sacred trust, time a golden <span class='pagenum'><a name="Page_199" id="Page_199"></a>[<a href="./images/199.png">199</a>]</span>opportunity, truth a
+divine revelation, Nature the visible garment of God, humanity a holy
+brotherhood, the family, society, and the state are God-ordained
+institutions, with God-given laws. Through the one fundamental devotion
+of his heart and will to God, the religious man is made a partaker in
+all these spheres of life in which the creative will of God is
+progressively revealed. All that is God's belong to the religious man.
+For he is God's child. And all these things are his inheritance.</p>
+
+<p>To the religious man, therefore, there is open a boundless career for
+service, sacrifice, devotion and appropriation. Every power, every
+affection, every aspiration within him has its counterpart in the
+outward universe. The universe is his Father's house; and therefore his
+own home. All that it contains are so many opportunities for the
+development and realization of his God-given nature.</p>
+
+<p>To dwell in active, friendly, loving relation to all that is without; to
+be</p>
+
+<div class="poem"><div class="stanza">
+<span class="i5">wedded to this goodly universe<br /></span>
+<span class="i0">In love and holy passion,<br /></span>
+</div></div>
+
+<p>to be heirs with God of the spiritual riches it contains: this is life
+indeed. "The gift of God is eternal life."</p>
+
+<p><b>Religion is the crown and consummation of ethics.</b>&mdash;Religion gathers up
+into their unity the scattered fragments of duty and virtue which it has
+been the aim of our ethical studies to <span class='pagenum'><a name="Page_200" id="Page_200"></a>[<a href="./images/200.png">200</a>]</span>discern apart. Religion presents
+as the will of the all-wise, all-loving Father, those duties and virtues
+which ethics presents as the conditions of our own self-realization.
+Religion is the perfect circle of which the moral virtues are the
+constituent arcs. Fullness of life is the reward of righteousness, the
+gift of God, the one comprehensive good, of which the several rewards
+which follow the practice of particular duties and virtues are the
+constituent elements.</p>
+
+
+<p class="sectctr">THE TEMPTATION.</p>
+
+<p><b>The universal will of God, working in conformity with impartial law, and
+seeking the equal good of all, often seems to be in sharp conflict with
+the interests of the individual self.</b>&mdash;If his working is irresistible we
+are tempted to repine and rebel. If his will is simply declared, and
+left for us to carry out by the free obedience of our wills, then we are
+tempted to sacrifice the universal good to which the divine will points,
+and to assert instead some selfish interest of our own. Self-will is,
+from the religious point of view, the form of all temptation. The ends
+at which God aims when he bids us sacrifice our immediate private
+interests are so remote that they seem to us unreal; and often they are
+so vast that we fail to comprehend them at all. In such crises faith
+alone can save us&mdash;faith to believe that God is wiser than we are, faith
+to believe that his universal laws are better than any private
+exceptions we can make in our own interest, <span class='pagenum'><a name="Page_201" id="Page_201"></a>[<a href="./images/201.png">201</a>]</span>faith to believe that the
+universal good is of more consequence than our individual gain. Such
+faith is hard to grasp and difficult to maintain; and consequently the
+temptation of self-will is exceedingly seductive, and is never far from
+any one of us.</p>
+
+
+<p class="sectctr">THE VICE OF DEFECT.</p>
+
+<p><b>Sin is short-coming, missing the mark of our true being, which is to be
+found only in union with God.</b>&mdash;Sin is the attempt to live apart from
+God, or as if there were no God. It is transgression of his laws. It is
+the attempt to make a world of our own, from which in whole or in part
+we try to exclude God, and escape the jurisdiction of his laws. All
+wrong-doing, all vice, all neglect of duty, is in reality a violation of
+the divine will. But not until the individual comes to recognize the
+divine will, and in spite of this recognition that all duty is divine,
+deliberately turns aside from God and duty together, does vice become
+sin.</p>
+
+
+<p class="sectctr">THE VICE OF EXCESS.</p>
+
+<p><b>Devotion to God as distinct from or in opposition to devotion to those
+concrete duties and human relationship wherein the divine will is
+expressed, is hypocrisy.</b>&mdash;"If a man say I love God and hateth his
+brother he is a liar: for he that loveth not his brother whom he hath
+seen, cannot love God whom he hath not seen."</p>
+
+<p>Pure religion begins in faith and ends in works. It draws from God the
+inspiration to serve in <span class='pagenum'><a name="Page_202" id="Page_202"></a>[<a href="./images/202.png">202</a>]</span>righteousness and love our fellow-men. If faith
+stop short of God, and rest in church, or creed, or priest; if work stop
+short of actual service of our fellow-men, and rest in splendor of
+ritual or glow of pious feeling, or orthodoxy of belief; then our
+religion becomes a vain and hollow thing, and we become Pharisees and
+hypocrites.</p>
+
+
+<p class="sectctr">THE PENALTY.</p>
+
+<p><b>The wages of sin is death.</b>&mdash;The penalty of each particular vice we have
+seen to be the dwarfing, stunting, decay, and deadening of that
+particular side of our nature that is effected by it. Intemperance
+brings disease; wastefulness brings want; cruelty brings brutality;
+ugliness brings coarseness; exclusiveness brings isolation; treason
+brings anarchy. Just in so far as one cuts himself off from the moral
+order which is the expression of God's will; just in so far as there is
+sin, there is privation, deadening, and decay. As long as we live in
+this world it is impossible to live an utterly vicious life; to cut
+ourselves off completely from God and his order and his laws. To do that
+would be instant death. The man who should embody all the vices and none
+of the virtues, would be intolerable to others, unendurable even to
+himself. The penalty of an all-round life of vice and sin would be
+greater than man could endure and live. This fearful end is seldom
+reached in this life. Some redeeming virtues save even the worst of men
+from this full and final penalty of sin. The man, however, who
+deliberately <span class='pagenum'><a name="Page_203" id="Page_203"></a>[<a href="./images/203.png">203</a>]</span>rejects God as his friend and guide to righteous living;
+the man who deliberately makes self-will and sin the ruling principle of
+his life, is started on a road, which, if followed to the end, leads
+inevitably to death. He is excluding himself from that sphere of good,
+that career of service and devotion, wherein alone true life is to be
+found. He is banishing himself to that outer darkness which is our
+figurative expression for the absence of all those rewards of virtue and
+the presence of all those penalties of vice which our previous studies
+have brought to our attention. "Sin, when it is full-grown, bringeth
+forth death." "The wages of sin is death."</p>
+
+
+<p class="p2">THE END.</p>
+
+<p><span class='pagenum'><a name="Page_204" id="Page_204"></a>[<a href="./images/204.png">204</a>]</span></p>
+
+
+<hr style="width: 65%;" />
+<p><span class='pagenum'><a name="Page_205" id="Page_205"></a>[<a href="./images/205.png">205</a>]</span></p>
+<h2>INDEX.</h2>
+
+
+
+<ul class="list">
+  <li>Abstinence, total, <a href="#Page_14">14-16</a></li>
+  <li>Adulteration, <a href="#Page_47">47</a></li>
+  <li>Affectation, <a href="#Page_86">86</a>, <a href="#Page_87">87</a></li>
+  <li>Alcibiades, on personal appearance, <a href="#Page_22">22</a></li>
+  <li>Ambition, true and false, <a href="#Page_164">164</a></li>
+  <li>Amusement, <a href="#Page_28">28</a>;</li>
+  <li class="subitem">seeking, <a href="#Page_30">30</a></li>
+  <li>Animals, <a href="#Page_98">98</a></li>
+  <li>Anxiety, <a href="#Page_63">63</a></li>
+  <li>Aristotle, on friendship, <a href="#Page_137">137</a>;</li>
+    <li class="subitem">on pleasure, <a href="#Page_187">187</a></li>
+  <li>Arnold, M., on insincerity, <a href="#Page_105">105</a>;</li>
+    <li class="subitem">on "quiet work," <a href="#Page_39">39</a></li>
+  <li>Art, <a href="#Page_89">89</a></li>
+  <li>Asceticism, <a href="#Page_12">12</a></li>
+  <li>&nbsp;</li>
+
+  <li>Bashfulness, <a href="#Page_106">106</a></li>
+  <li>Beauty, <a href="#Page_90">90</a>, <a href="#Page_92">92</a>;</li>
+    <li class="subitem">how to cultivate the love of, <a href="#Page_91">91</a>;</li>
+    <li class="subitem">ideal of, <a href="#Page_89">89</a></li>
+  <li>Benevolence, <a href="#Page_118">118</a></li>
+  <li>Betrayal, <a href="#Page_141">141</a></li>
+  <li>Betting, a form of gambling, <a href="#Page_78">78</a></li>
+  <li>Brothers, duties of, <a href="#Page_145">145</a></li>
+  <li>Browning, Mrs. E. B., on self-centered virtue, <a href="#Page_192">192</a></li>
+  <li>Browning, Robert, on strength, <a href="#Page_72">72</a>;</li>
+    <li class="subitem">on love, <a href="#Page_115">115</a></li>
+  <li>Building and loan associations, <a href="#Page_42">42</a></li>
+  <li>&nbsp;</li>
+
+  <li>Caird, John, on morality and religion, <a href="#Page_198">198</a></li>
+  <li>Carelessness, <a href="#Page_68">68</a>, <a href="#Page_69">69</a></li>
+  <li>Carlyle, Thomas, on human fellowship, <a href="#Page_156">156</a>;</li>
+    <li class="subitem">on work, <a href="#Page_32">32</a></li>
+  <li>Character, <a href="#Page_182">182</a>, <a href="#Page_184">184</a></li>
+  <li>Charity, <a href="#Page_118">118</a></li>
+  <li>Cheating, <a href="#Page_48">48</a></li>
+  <li>Childhood, <a href="#Page_40">40</a></li>
+  <li>Children, duty of, to their parents, <a href="#Page_145">145</a></li>
+  <li>Civilization rests on law, <a href="#Page_161">161</a></li>
+  <li>Coleridge, S. T., on kindness to animals, <a href="#Page_101">101</a></li>
+  <li>Confidence, <a href="#Page_56">56</a></li>
+  <li>Conflict of duties, <a href="#Page_191">191</a></li>
+  <li>Conscience, absolute authority of, <a href="#Page_181">181</a></li>
+  <li>Conscientiousness, <a href="#Page_180">180</a>, <a href="#Page_182">182</a></li>
+  <li>Constraint, <a href="#Page_176">176</a></li>
+  <li>Co-operation, <a href="#Page_170">170</a>;</li>
+    <li class="subitem">two kinds of, <a href="#Page_171">171</a></li>
+  <li>Co-ordination, <a href="#Page_60">60</a></li>
+  <li>Courage, <a href="#Page_73">73</a>, <a href="#Page_75">75</a>;</li>
+    <li class="subitem">moral, <a href="#Page_74">74</a></li>
+  <li>Cowardice, moral, <a href="#Page_76">76</a>;</li>
+    <li class="subitem">the shame of, <a href="#Page_79">79</a></li>
+  <li>Craik, Mrs. D. M., on marriage, <a href="#Page_147">147</a></li>
+  <li>Cruelty, <a href="#Page_102">102</a>, <a href="#Page_103">103</a></li>
+  <li>Cynicism regarding appearance, <a href="#Page_21">21</a></li>
+  <li>&nbsp;</li>
+
+  <li>Death, the wages of sin, <a href="#Page_202">202</a></li>
+  <li>Debility, the penalty of neglected exercise, <a href="#Page_31">31</a></li>
+  <li>Debt, <a href="#Page_43">43</a></li>
+  <li>Devotion of husband and wife, <a href="#Page_152">152</a></li>
+  <li>Discord, <a href="#Page_64">64</a></li>
+  <li>Disease, <a href="#Page_17">17</a>, <a href="#Page_18">18</a></li>
+  <li>Dishonesty, <a href="#Page_49">49</a></li>
+  <li>Dissipation, <a href="#Page_193">193</a></li>
+  <li>Dissoluteness, <a href="#Page_193">193</a></li>
+  <li>Divorce, <a href="#Page_148">148</a></li>
+  <li>Dress, <a href="#Page_19">19</a>, <a href="#Page_20">20</a>, <a href="#Page_21">21</a></li>
+  <li>Drink, <a href="#Page_9">9</a></li>
+  <li>Drunkenness, <a href="#Page_13">13</a></li>
+  <li><span class='pagenum'><a name="Page_206" id="Page_206"></a>[<a href="./images/206.png">206</a>]</span>Dude, the, <a href="#Page_23">23</a></li>
+  <li>Duties, conflict of, <a href="#Page_191">191</a></li>
+  <li>Duty, <a href="#Page_2">2</a>, <a href="#Page_187">187</a></li>
+  <li>&nbsp;</li>
+
+  <li>Economy, <a href="#Page_42">42</a></li>
+  <li>Effusiveness, <a href="#Page_142">142</a></li>
+  <li>Eliot, George, on sympathy, <a href="#Page_110">110</a>;</li>
+    <li class="subitem">on happiness, <a href="#Page_188">188</a></li>
+  <li>Emerson, R. W., on friendship, <a href="#Page_140">140</a>, <a href="#Page_143">143</a></li>
+  <li>Energy, the value of superfluous, <a href="#Page_26">26</a></li>
+  <li>Ennui, <a href="#Page_30">30</a></li>
+  <li>Enjoyment, the only true, <a href="#Page_86">86</a></li>
+  <li>Epicurus, on the duty of friends, <a href="#Page_139">139</a></li>
+  <li>Equivalence in trade, <a href="#Page_46">46</a></li>
+  <li>Ethics, <a href="#Page_1">1</a></li>
+  <li>Ethics and religion, <a href="#Page_196">196</a></li>
+  <li>Example, responsibility for, <a href="#Page_15">15</a></li>
+  <li>Exchange, <a href="#Page_46">46</a></li>
+  <li>Excitement, <a href="#Page_27">27</a></li>
+  <li>Exclusiveness, <a href="#Page_142">142</a></li>
+  <li>Exercise, necessity of, <a href="#Page_25">25</a></li>
+  <li>&nbsp;</li>
+
+  <li>Faith, <a href="#Page_200">200</a></li>
+  <li>Falsehood, the forms of, <a href="#Page_57">57</a></li>
+  <li>Family, the, <a href="#Page_144">144</a></li>
+  <li>Fastidiousness, <a href="#Page_23">23</a></li>
+  <li>Fellowship, <a href="#Page_104">104</a></li>
+  <li>Food, <a href="#Page_9">9</a></li>
+  <li>Foolhardiness, <a href="#Page_77">77</a></li>
+  <li>Forgiveness, <a href="#Page_130">130</a></li>
+  <li>Formalism, <a href="#Page_190">190</a></li>
+  <li>Fortune, <a href="#Page_70">70</a></li>
+  <li>Freedom is complete self-expression, <a href="#Page_173">173</a></li>
+  <li>Friendship, <a href="#Page_137">137</a></li>
+  <li>&nbsp;</li>
+
+  <li>Gambling, <a href="#Page_78">78</a></li>
+  <li>Games, value of, <a href="#Page_26">26</a></li>
+  <li>Gluttony, <a href="#Page_13">13</a></li>
+  <li>God, <a href="#Page_194">194</a></li>
+  <li>Golden Rule, the, <a href="#Page_107">107</a></li>
+  <li>Gossip, the mischievousness of, <a href="#Page_57">57</a></li>
+  <li>&nbsp;</li>
+
+  <li>Habit, <a href="#Page_3">3</a></li>
+  <li>Harmony, <a href="#Page_90">90</a></li>
+  <li>Hegel, on duty in personal relations, <a href="#Page_2">2</a></li>
+  <li>Heredity, <a href="#Page_51">51</a></li>
+  <li>Hill, Octavia, on benevolence, <a href="#Page_120">120</a></li>
+  <li>Holiness, <a href="#Page_196">196</a></li>
+  <li>Home, <a href="#Page_149">149</a>, <a href="#Page_150">150</a></li>
+  <li>Honesty, <a href="#Page_47">47</a></li>
+  <li>Hospitality, <a href="#Page_105">105</a></li>
+  <li>Husband and wife, <a href="#Page_149">149</a></li>
+  <li>Hypocrisy, <a href="#Page_105">105</a>, <a href="#Page_201">201</a></li>
+  <li>&nbsp;</li>
+
+  <li>Ideal of Beauty, <a href="#Page_89">89</a></li>
+  <li>Idleness, <a href="#Page_33">33</a></li>
+  <li>Independence, <a href="#Page_150">150</a>, <a href="#Page_151">151</a>, <a href="#Page_152">152</a></li>
+  <li>Indorsing notes, <a href="#Page_50">50</a></li>
+  <li>Indiscriminate charity, <a href="#Page_125">125</a></li>
+  <li>Individualism, <a href="#Page_150">150</a>, <a href="#Page_153">153</a>, <a href="#Page_154">154</a></li>
+  <li>Industry, <a href="#Page_35">35</a></li>
+  <li>Isolation, <a href="#Page_143">143</a></li>
+  <li>&nbsp;</li>
+
+  <li>Janet, Paul, on dissipation, <a href="#Page_193">193</a></li>
+  <li>Justice, <a href="#Page_128">128</a></li>
+  <li>&nbsp;</li>
+
+  <li>Kant, on humanity an end, <a href="#Page_106">106</a>;</li>
+    <li class="subitem">on importance of social relations, <a href="#Page_109">109</a>;</li>
+    <li class="subitem">on a lie, <a href="#Page_59">59</a>;</li>
+    <li class="subitem">on universality as test of conduct, <a href="#Page_169">169</a></li>
+  <li>Keats on beauty, <a href="#Page_93">93</a></li>
+  <li>Kindness, <a href="#Page_100">100</a></li>
+  <li>Knowledge, <a href="#Page_53">53</a></li>
+  <li>&nbsp;</li>
+
+  <li>Law, uniformity of, <a href="#Page_70">70</a></li>
+  <li>Laziness, the slavery of, <a href="#Page_37">37</a>;</li>
+    <li class="subitem">leads to poverty, <a href="#Page_39">39</a></li>
+  <li>Lenity, <a href="#Page_134">134</a>, <a href="#Page_135">135</a>;</li>
+    <li class="subitem">its effect on the offender, <a href="#Page_135">135</a></li>
+  <li>Life insurance, <a href="#Page_42">42</a></li>
+  <li>Loneliness, <a href="#Page_156">156</a></li>
+  <li>Love, <a href="#Page_106">106</a>, <a href="#Page_107">107</a>, <a href="#Page_108">108</a>, <a href="#Page_111">111</a></li>
+  <li>Lowell, J. R., on success, <a href="#Page_173">173</a></li>
+  <li>Loyalty, <a href="#Page_148">148</a></li>
+  <li>Luxury, the perversion of beauty, <a href="#Page_93">93</a></li>
+  <li>Lying, <a href="#Page_58">58</a>, <a href="#Page_59">59</a></li>
+  <li>&nbsp;</li>
+
+  <li>Marriage, <a href="#Page_146">146</a>, <a href="#Page_153">153</a></li>
+  <li>Marshall, J., on conformity to rule, <a href="#Page_191">191</a></li>
+  <li>Martineau, on censoriousness, <a href="#Page_58">58</a></li>
+  <li><span class='pagenum'><a name="Page_207" id="Page_207"></a>[<a href="./images/207.png">207</a>]</span>Maudsley, on hereditary effects of dishonesty, <a href="#Page_51">51</a></li>
+  <li>Meanness, <a href="#Page_51">51</a>, <a href="#Page_174">174</a>, <a href="#Page_175">175</a>, <a href="#Page_177">177</a></li>
+  <li>Mill, John Stuart, on pleasure, <a href="#Page_187">187</a>;</li>
+    <li class="subitem">unity with fellow-men, <a href="#Page_108">108</a></li>
+  <li>Miserliness, <a href="#Page_44">44</a>, <a href="#Page_45">45</a></li>
+  <li>Moral courage, <a href="#Page_74">74</a></li>
+  <li>Moroseness, <a href="#Page_29">29</a></li>
+  <li>Morris, William, on simplicity of life, <a href="#Page_92">92</a></li>
+  <li>&nbsp;</li>
+
+  <li>Nature, <a href="#Page_81">81</a></li>
+  <li>Neatness, <a href="#Page_20">20</a></li>
+  <li>Niggardliness, <a href="#Page_124">124</a></li>
+  <li>Notes, indorsement of, <a href="#Page_50">50</a></li>
+  <li>&nbsp;</li>
+
+  <li>Obtuseness, <a href="#Page_86">86</a>, <a href="#Page_87">87</a></li>
+  <li>Officiousness, <a href="#Page_176">176</a></li>
+  <li>Old age, provision for, <a href="#Page_40">40</a></li>
+  <li>Opium habit, <a href="#Page_16">16</a></li>
+  <li>Orderliness, <a href="#Page_66">66</a></li>
+  <li>Organization, the function of the state, <a href="#Page_157">157</a></li>
+  <li>Overwork, the folly of, <a href="#Page_38">38</a></li>
+  <li>&nbsp;</li>
+
+  <li>Parents, duties of, to children, <a href="#Page_145">145</a></li>
+  <li>Party, political, <a href="#Page_160">160</a></li>
+  <li>Patriotism, <a href="#Page_160">160</a></li>
+  <li>Peace, <a href="#Page_198">198</a></li>
+  <li>Perfection, <a href="#Page_90">90</a></li>
+  <li>Place for everything, <a href="#Page_65">65</a></li>
+  <li>Plato, on virtue and vice, <a href="#Page_6">6</a>;</li>
+    <li class="subitem">refutation of the Cynic, <a href="#Page_22">22</a>;</li>
+    <li class="subitem">on obedience to laws, <a href="#Page_159">159</a></li>
+  <li>Pleasure, <a href="#Page_71">71</a>, <a href="#Page_186">186</a></li>
+  <li>Politeness, <a href="#Page_172">172</a></li>
+  <li>Politician, and statesman, <a href="#Page_161">161</a></li>
+  <li>Potter, Bishop, on giving, <a href="#Page_119">119</a></li>
+  <li>Poverty, the causes of, <a href="#Page_117">117</a></li>
+  <li>Pride, <a href="#Page_142">142</a></li>
+  <li>Prigs, <a href="#Page_182">182</a></li>
+  <li>Procrastination, <a href="#Page_62">62</a></li>
+  <li>Profit-sharing, <a href="#Page_170">170</a></li>
+  <li>Property, <a href="#Page_40">40</a></li>
+  <li>Prudence, <a href="#Page_61">61</a></li>
+  <li>Public spirit, <a href="#Page_171">171</a></li>
+  <li>Punishment, the function of, <a href="#Page_128">128</a>;</li>
+    <li class="subitem">good for the wrong-doer, <a href="#Page_129">129</a></li>
+  <li>&nbsp;</li>
+
+  <li>Quackery, <a href="#Page_49">49</a></li>
+  <li>&nbsp;</li>
+
+  <li>Raffling, a form of gambling, <a href="#Page_78">78</a></li>
+  <li>Red-tape, <a href="#Page_68">68</a></li>
+  <li>Reformation, <a href="#Page_131">131</a></li>
+  <li>Reformer, <a href="#Page_170">170</a></li>
+  <li>Religion, <a href="#Page_195">195</a>, <a href="#Page_198">198</a></li>
+  <li>Religion and ethics, <a href="#Page_196">196</a>, <a href="#Page_199">199</a></li>
+  <li>Reward of virtue, <a href="#Page_4">4</a></li>
+  <li>Rich, the idle, <a href="#Page_33">33</a></li>
+  <li>Rights, our own, <a href="#Page_50">50</a>;</li>
+    <li class="subitem">of others, <a href="#Page_158">158</a></li>
+  <li>Royce, J., on regarding others as persons, <a href="#Page_107">107</a>, <a href="#Page_169">169</a></li>
+  <li>Rules, <a href="#Page_183">183</a>, <a href="#Page_191">191</a></li>
+  <li>Ruskin, John, on the home, <a href="#Page_150">150</a>;</li>
+    <li class="subitem">on truth, <a href="#Page_54">54</a></li>
+  <li>&nbsp;</li>
+
+  <li>Saving, systematic, <a href="#Page_41">41</a>, <a href="#Page_43">43</a></li>
+  <li>Savings-banks, <a href="#Page_42">42</a></li>
+  <li>Scandal, the mischievousness of, <a href="#Page_57">57</a></li>
+  <li>Scott, Sir Walter, on deceit, <a href="#Page_56">56</a></li>
+  <li>Selfishness, <a href="#Page_112">112</a>;</li>
+    <li class="subitem">the penalty of, <a href="#Page_115">115</a></li>
+  <li>Self-indulgence, <a href="#Page_192">192</a></li>
+  <li>Self-interest, <a href="#Page_174">174</a></li>
+  <li>Self-obliteration for the sake of family, <a href="#Page_154">154</a>, <a href="#Page_155">155</a></li>
+  <li>Self-realization, <a href="#Page_179">179</a></li>
+  <li>Self-righteousness, <a href="#Page_192">192</a></li>
+  <li>Self-will, <a href="#Page_200">200</a></li>
+  <li>Sentimentality, <a href="#Page_113">113</a>, <a href="#Page_114">114</a></li>
+  <li>Severity, <a href="#Page_133">133</a>, <a href="#Page_135">135</a>;</li>
+    <li class="subitem">effect of, on the offender, <a href="#Page_135">135</a></li>
+  <li>Shakespeare, on music, <a href="#Page_95">95</a></li>
+  <li>Simplicity of life, <a href="#Page_92">92</a></li>
+  <li>Sin, <a href="#Page_201">201</a></li>
+  <li>Sisters, duties of, <a href="#Page_145">145</a></li>
+  <li>Slavery, <a href="#Page_178">178</a></li>
+  <li>Slovenliness, <a href="#Page_22">22</a>, <a href="#Page_23">23</a></li>
+  <li>Social ideal, <a href="#Page_170">170</a></li>
+  <li>Society, <a href="#Page_167">167</a></li>
+  <li>Social responsibility, <a href="#Page_15">15</a></li>
+  <li><span class='pagenum'><a name="Page_208" id="Page_208"></a>[<a href="./images/208.png">208</a>]</span>Socrates, on obedience to law, <a href="#Page_159">159</a></li>
+  <li>Soft places, to be avoided, <a href="#Page_36">36</a></li>
+  <li>Space, <a href="#Page_65">65</a></li>
+  <li>Speculation, a form of gambling, <a href="#Page_79">79</a></li>
+  <li>Spencer, Herbert, on abundant energy, <a href="#Page_27">27</a>;</li>
+    <li class="subitem">on deficient energy, <a href="#Page_29">29</a></li>
+  <li>Spendthrift, the, <a href="#Page_45">45</a></li>
+  <li>Spinoza, on the difficulty of excellence, <a href="#Page_97">97</a></li>
+  <li>Spiritual life, the reward of righteousness, <a href="#Page_198">198</a></li>
+  <li>"Spoils system," <a href="#Page_162">162</a></li>
+  <li>Sports, value of, <a href="#Page_26">26</a></li>
+  <li>Stagnation, <a href="#Page_87">87</a></li>
+  <li>State, developed out of the family, <a href="#Page_157">157</a></li>
+  <li>Statesman and politician, <a href="#Page_161">161</a></li>
+  <li>Stealing, <a href="#Page_48">48</a></li>
+  <li>Stoicism, <a href="#Page_71">71</a>, <a href="#Page_110">110</a></li>
+  <li>Strength, the secret of, <a href="#Page_72">72</a></li>
+  <li>Strife, the penalty of selfishness, <a href="#Page_115">115</a></li>
+  <li>Success, <a href="#Page_173">173</a></li>
+  <li>Superiority to fortune, the secret of, <a href="#Page_71">71</a></li>
+  <li>Sympathy, <a href="#Page_123">123</a></li>
+  <li>System, <a href="#Page_66">66</a>, <a href="#Page_67">67</a></li>
+  <li>&nbsp;</li>
+
+  <li>Temperance, <a href="#Page_10">10-15</a></li>
+  <li>Temptation, <a href="#Page_5">5</a></li>
+  <li>Terence, oneness of individual with humanity, <a href="#Page_106">106</a></li>
+  <li>Time, <a href="#Page_60">60</a></li>
+  <li>Tobacco, <a href="#Page_16">16</a>, <a href="#Page_17">17</a></li>
+  <li>Trade, importance of learning a, <a href="#Page_34">34</a></li>
+  <li>----, equivalence in, <a href="#Page_46">46</a></li>
+  <li>Tranquillity, <a href="#Page_39">39</a></li>
+  <li>Treason, <a href="#Page_163">163</a></li>
+  <li>Truth, <a href="#Page_53">53</a>, <a href="#Page_54">54</a></li>
+  <li>&nbsp;</li>
+
+  <li>Ugliness, <a href="#Page_94">94</a></li>
+  <li>Unscrupulousness, <a href="#Page_189">189</a></li>
+  <li>&nbsp;</li>
+
+  <li>Vengeance, <a href="#Page_131">131</a>, <a href="#Page_132">132</a></li>
+  <li>Veracity, <a href="#Page_55">55</a></li>
+  <li>Vice, <a href="#Page_5">5</a></li>
+  <li>Virtue, <a href="#Page_3">3</a></li>
+  <li>Vulgarity, akin to laziness, <a href="#Page_96">96</a></li>
+  <li>&nbsp;</li>
+
+  <li>Wastefulness, <a href="#Page_44">44</a>, <a href="#Page_45">45</a></li>
+  <li>Wealth, <a href="#Page_36">36</a></li>
+  <li>Well-being, the conditions of, <a href="#Page_118">118</a></li>
+  <li>Whitman, Walt, on the feelings of animals, <a href="#Page_99">99</a></li>
+  <li>Whittier, J. G., on acting contrary to convictions, <a href="#Page_79">79</a></li>
+  <li>Wife, and husband, <a href="#Page_149">149</a></li>
+  <li>Woman's sphere, <a href="#Page_34">34</a></li>
+  <li>Wordsworth, on books, <a href="#Page_53">53</a>;</li>
+    <li class="subitem">on courage, <a href="#Page_75">75</a>;</li>
+    <li class="subitem">on the influence of Nature, <a href="#Page_82">82</a>, <a href="#Page_83">83</a>, <a href="#Page_84">84</a>;</li>
+    <li class="subitem">on neglecting Nature, <a href="#Page_85">85</a>;</li>
+    <li class="subitem">on cruelty to animals, <a href="#Page_102">102</a></li>
+  <li>Work, <a href="#Page_32">32</a>, <a href="#Page_35">35</a></li>
+</ul>
+
+
+
+<hr style="width: 65%;" />
+
+<div class="notebox">
+<h2><a name="TN" id="TN"></a>TRANSCRIBER'S NOTES:</h2>
+
+
+<p>The following words appear with and without hyphens. They have been left
+as in the original.</p>
+
+<table style="margin-left: 10%;" summary="words with and without hyphens" cellpadding="4" cellspacing="0">
+<tr>
+  <td class="tdleft">life-long</td>
+  <td class="tdleft">lifelong</td>
+</tr>
+<tr>
+  <td class="tdleft" style="padding-right: 5em;">Profit-sharing</td>
+  <td class="tdleft">profit sharing</td>
+</tr>
+<tr>
+  <td class="tdleft">Red-tape</td>
+  <td class="tdleft">red tape</td>
+</tr>
+<tr>
+  <td class="tdleft">short-coming</td>
+  <td class="tdleft">shortcoming</td>
+</tr>
+<tr>
+  <td class="tdleft">wrong-doer</td>
+  <td class="tdleft">wrongdoer</td>
+</tr>
+<tr>
+  <td class="tdleft">wrong-doers</td>
+  <td class="tdleft">wrongdoers</td>
+</tr>
+<tr>
+  <td class="tdleft">wrong-doing</td>
+  <td class="tdleft">wrongdoing</td>
+</tr>
+</table>
+
+<p>The following corrections were made to the text:</p>
+
+<div class="blockquot">
+<p>page 6: The outline on pp. vi, vii[original has x, xi]</p>
+
+<p>page 13: Alcoholic[original has Alchoholic] drink produces</p>
+
+<p>page 15: moderate use of alcoholic[original has alchoholic]
+drinks</p>
+
+<p>page 28: form of recreation becomes indispensable[original has
+indispensaable]</p>
+
+<p>page 55: that we withhold[original has withold] the truth</p>
+
+<p>page 58: the worst pest that infests[original has invests]</p>
+
+<p>page 62: for to-morrow we die.[original has comma]</p>
+
+<p>page 70: by invariable laws.[original has comma] Every event</p>
+
+<p>page 101: give it the reasonable[original has resonable]
+attention</p>
+
+<p>page 106: letters, or philanthropy[original has philanthrophy]
+or social problems</p>
+
+<p>page 113: on hand wherever[original has whereever] there is a
+chance</p>
+
+<p>page 122: THE REWARD.[original has comma]</p>
+
+<p>page 133: the offender which metes[original has meets] out to
+him</p>
+
+<p>page 148: demonstrate the utter impossibility[original has
+impossibilty]</p>
+
+<p>page 177: with which he identifies[original has indentifies]
+himself</p>
+
+<p>page 191: we may withhold[original has withold] facts in
+violation</p>
+
+<p>page 197: falls many and grievous[original has grevious] to
+the last</p>
+
+<p>page 198: in principle and purpose identified[original has
+indentified] with</p>
+
+<p>page 206: index entry for Gluttony was put in alphabetic order[original
+has it listed after Gossip]</p>
+
+<p>page 206: Hypocrisy, 105, 201[original has 105-201]</p>
+
+<p>page 206: Marriage, 146, 156[original has viii and ix listed as
+well&mdash;page viii is blank and page ix does not exist]</p>
+
+<p>page 207: Obscenity, viii[entry removed because page viii is blank]</p>
+
+<p>page 207: Parents, duties of, to children, 145[reference to page vi
+removed&mdash;page vi is part of the outline]</p>
+
+<p>page 207: Purity, viii[entry removed because page viii is blank]</p>
+
+<p>page 207: index entries for Reformer and Religion separated
+and semi-colon removed[original has Reformer, 170; Religion,
+195, 198]</p>
+
+<p>page 207: Sensuality, ix[entry removed because there is no page ix]</p>
+
+<p>page 207: Sexual passions, vii[entry removed&mdash;page vii is part of the
+outline]</p>
+</div>
+
+<p>In the index, there is an entry for "Craik, Mrs. D. M." Her name is not
+mentioned in the book, but she is the author of "John Halifax,
+Gentleman" which is referenced on page 147.</p>
+</div>
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of Practical Ethics, by William DeWitt Hyde
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+The Project Gutenberg EBook of Practical Ethics, by William DeWitt Hyde
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Practical Ethics
+
+Author: William DeWitt Hyde
+
+Release Date: January 20, 2008 [EBook #24372]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK PRACTICAL ETHICS ***
+
+
+
+
+Produced by Bill Tozier, Barbara Tozier, Lisa Reigel, and
+the Online Distributed Proofreading Team at
+http://www.pgdp.net
+
+
+
+
+
+
+
+Transcriber's Notes: Text in italics in the original is surrounded by
+_underscores_. Text in bold in the original is surrounded by +plus
+signs+. A complete set of corrections follows the text.
+
+
+
+
+PRACTICAL ETHICS
+
+
+BY
+
+WILLIAM DEWITT HYDE, D. D.
+_President of Bowdoin College_
+
+
+NEW YORK
+HENRY HOLT AND COMPANY
+
+
+COPYRIGHT, 1892,
+BY
+HENRY HOLT & CO.
+
+
+THE MERSHON COMPANY PRESS,
+RAHWAY, N. J.
+
+
+
+
+PREFACE.
+
+
+The steady stream of works on ethics during the last ten years, rising
+almost to a torrent within the past few months, renders it necessary for
+even the tiniest rill to justify its slender contribution to the already
+swollen flood.
+
+On the one hand treatises abound which are exhaustive in their
+presentation of ethical theory. On the other hand books are plenty which
+give good moral advice with great elaborateness of detail. Each type of
+work has its place and function. The one is excellent mental gymnastic
+for the mature; the other admirable emotional pabulum for the childish
+mind. Neither, however, is adapted both to satisfy the intellect and
+quicken the conscience at that critical period when the youth has put
+away childish things and is reaching out after manly and womanly ideals.
+
+The book which shall meet this want must have theory; yet the theory
+must not be made obtrusive, nor stated too abstractly. The theory must
+be deeply imbedded in the structure of the work; and must commend
+itself, not by metaphysical deduction from first principles, but by its
+ability to comprehend in a rational and intelligible order the concrete
+facts with which conduct has to do.
+
+Such a book must be direct and practical. It must contain clear-cut
+presentation of duties to be done, virtues to be cultivated, temptations
+to be overcome, and vices to be shunned: yet this must be done, not by
+preaching and exhortation, but by showing the place these things occupy
+in a coherent system of reasoned knowledge.
+
+Such a blending of theory and practice, of faith and works, is the aim
+and purpose of this book.
+
+The only explicit suggestions of theory are in the introduction (which
+should not be taken as the first lesson) and in the last two chapters.
+Religion is presented as the consummation, rather than the foundation of
+ethics; and the brief sketch of religion in the concluding chapter is
+confined to those broad outlines which are accepted, with more or less
+explicitness, by Jew and Christian, Catholic and Protestant, Orthodox
+and Liberal.
+                                               WILLIAM DEWITT HYDE.
+
+  BOWDOIN COLLEGE,
+      BRUNSWICK, ME. May 10, 1892.
+
+
+
+
+CONTENTS.
+
+
+  CHAPTER                                PAGE
+
+         INTRODUCTION,                      1
+
+      I. FOOD AND DRINK,                    9
+
+     II. DRESS,                            19
+
+    III. EXERCISE,                         25
+
+     IV. WORK,                             32
+
+      V. PROPERTY,                         40
+
+     VI. EXCHANGE,                         46
+
+    VII. KNOWLEDGE,                        53
+
+   VIII. TIME,                             60
+
+     IX. SPACE,                            65
+
+      X. FORTUNE,                          70
+
+     XI. NATURE,                           81
+
+    XII. ART,                              89
+
+   XIII. ANIMALS,                          98
+
+    XIV. FELLOW-MEN,                      104
+
+     XV. THE POOR,                        117
+
+    XVI. WRONGDOERS,                      127
+
+   XVII. FRIENDS,                         137
+
+  XVIII. FAMILY,                          144
+
+    XIX. STATE,                           157
+
+     XX. SOCIETY,                         167
+
+    XXI. SELF,                            179
+
+   XXII. GOD,                             194
+
+
+
+
+OUTLINE OF PRACTICAL ETHICS
+
+SEE LAST PARAGRAPH OF INTRODUCTION.
+
+
+====================================================================
+            |                |                    |                |
+Object.     | Duty.          | Virtue.            | Reward.        |
+            |                |                    |                |
+------------+----------------+--------------------+----------------+
+            |                |                    |                |
+Food and    | Vigor,         | Temperance,        | Health,        |
+  drink,    |                |                    |                |
+            |                |                    |                |
+Dress,      | Comeliness,    | Neatness,          | Respectability,|
+            |                |                    |                |
+Exercise,   | Recreation,    | Cheerfulness,      | Energy,        |
+            |                |                    |                |
+Work,       | Self-support,  | Industry,          | Wealth,        |
+            |                |                    |                |
+Property,   | Provision,     | Economy,           | Prosperity,    |
+            |                |                    |                |
+Exchange,   | Equivalence,   | Honesty,           | Self-respect,  |
+            |                |                    |                |
+Sex,        | Reproduction,  | Purity,            | Sweetness,     |
+            |                |                    |                |
+Knowledge,  | Truth,         | Veracity,          | Confidence,    |
+            |                |                    |                |
+Time,       | Co-ordination, | Prudence,          | Harmony,       |
+            |                |                    |                |
+            |                |                    |                |
+Space,      | System,        | Orderliness,       | Efficiency,    |
+            |                |                    |                |
+Fortune,    | Superiority,   | Courage,           | Honor,         |
+            |                |                    |                |
+Nature,     | Appreciation,  | Sensitiveness,     | Inspiration,   |
+            |                |                    |                |
+Art,        | Beauty,        | Simplicity,        | Refinement,    |
+            |                |                    |                |
+Animals,    | Consideration, | Kindness,          | Tenderness,    |
+            |                |                    |                |
+Fellow-men, | Fellowship,    | Love,              | Unity,         |
+            |                |                    |                |
+The Poor,   | Help,          | Benevolence,       | Sympathy,      |
+            |                |                    |                |
+Wrong-doers,| Justice,       | Forgiveness,       | Reformation,   |
+            |                |                    |                |
+Friends,    | Devotion,      | Fidelity,          | Affection,     |
+            |                |                    |                |
+Family,     | Membership,    | Loyalty,           | Home,          |
+            |                |                    |                |
+State,      | Organization,  | Patriotism,        | Civilization,  |
+            |                |                    |                |
+Society,    | Co-operation,  | Public Spirit,     | Freedom,       |
+            |                |                    |                |
+Self,       | Realization,   | Conscientiousness, | Character,     |
+            |                |                    |                |
+God,        | Obedience,     | Holiness,          | Life,          |
+
+
+OUTLINE OF PRACTICAL ETHICS (cont.)
+
+===============================================================================
+            |               |                    |                |
+Object      | Temptation    | Vice of Defect     | Vice of Excess | Penalty
+            |               |                    |                |
+------------+---------------+--------------------+----------------+------------
+            |               |                    |                |
+Food and    | Appetite,     | Asceticism,        | Intemperance,  | Disease.
+  drink,    |               |                    |                |
+            |               |                    |                |
+Dress,      | Vanity,       | Slovenliness,      | Fastidiousness,| Contempt.
+            |               |                    |                |
+Exercise,   | Excitement,   | Morbidness,        | Frivolity,     | Debility.
+            |               |                    |                |
+Work,       | Ease,         | Laziness,          | Overwork,      | Poverty.
+            |               |                    |                |
+Property,   | Indulgence,   | Wastefulness,      | Miserliness,   | Want.
+            |               |                    |                |
+Exchange,   | Gain,         | Dishonesty,        | Compliance,    | Degradation.
+            |               |                    |                |
+Sex,        | Lust,         | Prudery,           | Sensuality,    | Bitterness.
+            |               |                    |                |
+Knowledge,  | Ignorance,    | Falsehood,         | Gossip,        | Distrust.
+            |               |                    |                |
+Time,       | Dissipation,  | Procrastination,   | Anxiety,       | Discord.
+            |               |                    |                |
+Space,      | Disorder,     | Carelessness,      | Red Tape,      | Obstruction.
+            |               |                    |                |
+Fortune,    | Risk,         | Cowardice,         | Gambling,      | Shame.
+            |               |                    |                |
+Nature,     | Utility,      | Obtuseness,        | Affectation,   | Stagnation.
+            |               |                    |                |
+Art,        | Luxury,       | Ugliness,          | Ostentation,   | Vulgarity.
+            |               |                    |                |
+Animals,    | Neglect,      | Cruelty,           | Subjection,    | Brutality.
+            |               |                    |                |
+Fellow-men, | Indifference, | Selfishness,       | Sentimentality,| Strife.
+            |               |                    |                |
+The Poor,   | Alienation,   | Niggardliness,     | Indulgence,    | Antipathy.
+            |               |                    |                |
+Wrong-doers,| Vengeance,    | Severity,          | Lenity,        | Perversity.
+            |               |                    |                |
+Friends,    | Betrayal,     | Exclusiveness,     | Effusiveness,  | Isolation.
+            |               |                    |                |
+Family,     | Independence, | Self-sufficiency,  | Self-          | Loneliness.
+            |               |                    |   obliteration,|
+            |               |                    |                |
+State,      | Spoils,       | Treason,           | Ambition,      | Anarchy.
+            |               |                    |                |
+Society,    | Self-interest,| Meanness,          | Officiousness, | Constraint.
+            |               |                    |                |
+Self,       | Pleasure,     | Unscrupulousness,  | Formalism,     | Corruption.
+            |               |                    |                |
+God,        | Self-will,    | Sin,               | Hypocrisy,     | Death.
+
+
+
+
+INTRODUCTION.
+
+
+Ethics is the science of conduct, and the art of life.
+
+Life consists in the maintenance of relations; it requires continual
+adjustment; it implies external objects, as well as internal forces.
+Conduct must have materials to work with; stuff to build character out
+of; resistance to overcome; objects to confront.
+
+These objects nature has abundantly provided. They are countless as the
+sands of the seashore, or the stars of heaven. In order to bring them
+within the range of scientific treatment we must classify them, and
+select for study those classes of objects which are most essential to
+life and conduct. Each chapter of this book presents one of these
+fundamental objects with which life and conduct are immediately
+concerned.
+
+A great many different relations are possible between ourselves and each
+one of these objects. Of these many possible relations some would be
+injurious to ourselves; some would be destructive of the object. Toward
+each object there is one relation, and one only, which at the same time
+best promotes the development of ourselves and best preserves the
+object's proper use and worth. The maintenance of this ideal union of
+self and object is our duty with reference to that object.
+
+Which shall come first and count most in determining this right
+relation, self or object, depends on the character of the object.
+
+In the case of inanimate objects, such as food, drink, dress, and
+property, the interests of the self are supreme. Toward these things it
+is our right and duty to be sagaciously and supremely selfish. When
+persons and mere things meet, persons have absolute right of way.
+
+When we come to ideal objects, such as knowledge, art, Nature, this cool
+selfishness is out of place. The attempt to cram knowledge, appropriate
+nature, and "get up" art, defeats itself. These objects have a worth in
+themselves, and rights of their own which we must respect. They resent
+our attempts to bring them into subjection to ourselves. We must
+surrender to them, we must take the attitude of humble and
+self-forgetful suitors, if we would win the best gifts they have to
+give, and claim them as our own.
+
+As we rise to personal relations, neither appropriation nor surrender,
+neither egoism nor altruism, nor indeed any precisely measured
+mechanical mixture of the two, will solve the problem. Here the
+recognition of a common good, a commonwealth in which each person has an
+equal worth with every other, is the only satisfactory solution. "Be a
+person, and respect the personality of others," is the duty in this
+sphere.
+
+As we approach social institutions we enter the presence of objects
+which represent interests vastly wider, deeper, more enduring than the
+interests of our individual lives. The balance, which was evenly poised
+when we weighed ourselves against other individuals, now inclines toward
+the side of these social institutions, without which the individual life
+would be stripped of all its worth and dignity, apart from which man
+would be no longer man. Duty here demands devotion and self-sacrifice.
+
+Finally, when we draw near to God, who is the author and sustainer of
+individuals, of science and art and nature, and of social institutions,
+then the true relation becomes one of reverence and worship.
+
+In each case duty is the fullest realization of self and object. Whether
+self or the object shall be the determining factor in the relation
+depends on whether the object in question has less, equal, or greater
+worth than the individual self.
+
+If we do our duty repeatedly and perseveringly in any direction, we form
+the habit of doing it, learn to enjoy it, and acquire a preference for
+it. This habitual preference for a duty is the virtue corresponding to
+it.
+
+Virtue is manliness or womanliness. It is the steadfast assertion of
+what we see to be our duty against the solicitations of temptation.
+Virtue is mastery; first of self, and through self-mastery, the mastery
+of the objects with which we come in contact.
+
+Since duty is the maintenance of self and its objects in highest
+realization, and virtue is constant and joyous fidelity to duty, it
+follows that duty and virtue cannot fail of that enlargement and
+enrichment of life which is their appropriate reward.
+
+The reward of virtue will vary according to the duty done and the object
+toward which it is directed. The virtues which deal with mere things
+will bring as their rewards material prosperity. The virtues which deal
+with ideal objects will have their reward in increased capacities,
+intensified sensibilities, and elevated tastes. The virtues which deal
+with our fellow-men will be rewarded by enlargement of social sympathy,
+and deeper tenderness of feeling. The virtues which are directed toward
+family, state, and society, have their reward in that exalted sense of
+participation in great and glorious aims, which lift one up above the
+limitations of his private self, and can make even death sweet and
+beautiful--a glad and willing offering to that larger social self of
+which it is the individual's highest privilege to count himself a worthy
+and honorable member.
+
+Life, however, is not this steady march to victory, with beating drums
+and flying banners, which, for the sake of continuity in description, we
+have thus far regarded it. There are hard battles to fight; and mighty
+foes to conquer. We must now return to those other possible relations
+which we left when we selected for immediate consideration that one
+right relation which we call duty.
+
+Since there is only one right relation between self and an object, all
+others must be wrong. These other possible relations are temptations.
+Temptation is the appeal of an object to a single side of our nature as
+against the well-being of self as a whole. Each object gives rise to
+many temptations. "Broad is the way that leadeth to destruction."
+
+Just as duty performed gives rise to virtue, so temptation, yielded to,
+begets vice. Vice is the habitual yielding to temptation.
+
+Temptations fall into two classes. Either we are tempted to neglect an
+object, and so to give it too little influence over us; or else we are
+tempted to be carried away by an object, and to give it an excessive and
+disproportionate place in our life. Hence the resulting vices fall into
+two classes. Vices resulting from the former sort of temptation are
+vices of defect. Vices resulting from the latter form of temptation are
+vices of excess. As one of these temptations is usually much stronger
+than the other, we will discuss simply the strongest and most
+characteristic temptation in connection with each object. Yet as both
+classes of vice exist with reference to every object, it will be best to
+consider both.
+
+Vice carries its penalty in its own nature. Being a perversion of some
+object, it renders impossible that realization of ourselves through the
+object, or in the higher relations, that realization of the object
+through us, on which the harmony and completeness of our life depends.
+In the words of Plato: "Virtue is the health and beauty and well-being
+of the soul, and vice is the disease and weakness and deformity of the
+soul."
+
+Each chapter will follow the order here developed. The outline on pp. x,
+xi shows the logical framework on which the book is constructed. Under
+the limitations of such a table, confined to a single term in every
+case, it is of course impossible to avoid the appearance of
+artificiality of form and inadequacy of treatment. This collection of
+dry bones is offered as the easiest way of exhibiting at a glance the
+conception of ethics as an organic whole of interrelated members: a
+conception it would be impossible to present in any other form without
+entering upon metaphysical inquiries altogether foreign to the practical
+purpose of the book.
+
+
+
+
+PRACTICAL ETHICS.
+
+
+
+
+CHAPTER I.
+
+Food and Drink.
+
+
+The foundations of life, and therefore the first concerns of conduct,
+are food and drink. Other things are essential if we are to live
+comfortably and honorably. Food and drink are essential if we are to
+live at all. In order that we may not neglect these important objects,
+nature has placed on guard over the body two sentinels, hunger and
+thirst, to warn us whenever fresh supplies of food and drink are needed.
+
+
+THE DUTY.
+
++Body and mind to be kept in good working order.+--In response to these
+warnings it is our duty to eat and drink such things, in such
+quantities, at such times, and in such ways as will render the body the
+most efficient organ and expression of the mind and will.
+
+Hygiene and physiology, and our own experience and common sense, tell us
+in detail what, when, and how much it is best for us to eat and drink.
+Ethics presupposes this knowledge, and simply tells us that these laws
+of hygiene and physiology are our best friends; and that it is our duty
+to heed what they say.
+
+
+THE VIRTUE.
+
++Temperance is self-control.+--These sentinels tell us when to begin;
+but they do not always tell us when to leave off: and if they do, it
+sometimes requires special effort to heed the warning that they give.
+The appetite for food and drink, if left to itself, would run away with
+us. Our liking for what tastes good, if allowed to have its own way,
+would lead us to eat and drink such things and in such quantities as to
+weaken our stomachs, enfeeble our muscles, muddle our brains, impair our
+health, and shorten our lives. Temperance puts bits into the mouth of
+appetite; holds a tight rein over it; compels it to go, not where it
+pleases to take us, but where we see that it is best for us to go; and
+trains it to stop when it has gone far enough.
+
+Virtue means manliness. Temperance is a virtue because it calls into
+play that strong, firm will which is the most manly thing in us. The
+temperate man is the strong man. For he is the master, not the slave of
+his appetites. He is lord of his own life.
+
+
+THE REWARD.
+
++The temperate man has all his powers perpetually at their best.+--Into
+work or play or study he enters with the energy and zest which come of
+good digestion, strong muscles, steady nerves, and a clear head. He
+works hard, plays a strong game, thinks quickly and clearly; because he
+has a surplus of vitality to throw into whatever he undertakes. He
+prospers in business because he is able to prosecute it with energy. He
+makes friends because he has the cheerfulness and vivacity which is the
+charm of good-fellowship. He enjoys life because all its powers are at
+his command.
+
+
+THE TEMPTATION.
+
++The pleasures of taste an incidental good, but not the ultimate
+good.+--Food tastes good to the hungry, and to the thirsty drinking is a
+keen delight. This is a kind and wise provision of nature; and as long
+as this pleasure accompanies eating and drinking in a normal and natural
+way it aids digestion and promotes health and vigor. The more we enjoy
+our food the better; and food, well-cooked, well-served, and eaten in a
+happy and congenial company, is vastly better for us than the same food
+poorly cooked, poorly served, and devoured in solitude and silence.
+
+Yet it is possible to make this pleasure which accompanies eating and
+drinking the end for the sake of which we eat and drink. The temptation
+is to eat and drink what we like and as much as we like; instead of what
+we know to be best for us.
+
+
+THE VICE OF DEFECT.
+
++The difference between temperance and asceticism.+--Asceticism looks
+like temperance. People who practice it often pride themselves upon it.
+But it is a hollow sham. And it has done much to bring discredit upon
+temperance, for which it tries to pass. What then is the difference
+between temperance and asceticism? Both control appetite. Both are
+opposed to intemperance. But they differ in the ends at which they aim.
+Temperance controls appetite for the sake of greater life and health and
+strength. Asceticism is the control of appetite merely for the sake of
+controlling it. Asceticism, in shunning the evils to which food and
+drink may lead, misses also the best blessings they are able to confer.
+The ascetic attempts to regulate by rule and measure everything he eats
+and drinks, and to get along with just as little as possible, and so he
+misses the good cheer and hearty enjoyment which should be the best part
+of every meal.
+
+Let us be careful not to confound sour, lean, dyspeptic asceticism with
+the hale, hearty virtue of temperance. Asceticism sacrifices vigor and
+vitality for the sake of keeping its rules and exercising self-control.
+Temperance observes the simple rules of hygiene and common sense for the
+sake of vigor and vitality; and sacrifices the pleasures of the palate
+only in so far as it is necessary in order to secure in their greatest
+intensity and permanence the larger and higher interests of life.
+
+
+THE VICES OF EXCESS.
+
++Intemperance in eating is gluttony. Intemperance in drinking leads to
+drunkenness.+--Instead of sitting in the seat of reason and driving the
+appetites before him in obedience to his will, the glutton and the
+drunkard harness themselves into the wagon and put reins and whip into
+the hands of their appetites.
+
+The glutton lives to eat; instead of eating to live. This vice is so
+odious and contemptible that few persons give themselves up entirely to
+gluttony. Yet every time we eat what we know is not good for us, or more
+than is good for us, we fall a victim to this loathsome vice.
+
++The drunkard is the slave of an unnatural thirst.+--Alcoholic drink
+produces as its first effect an excitement and exhilaration much more
+intense than any pleasure coming from the normal gratification of
+natural appetite. This exhilaration is purchased at the expense of
+stimulating the system to abnormal exertion. This excessive action of
+the system during intoxication is followed by a corresponding reaction.
+The man feels as much worse than usual during the hours and days that
+follow his debauch, as he felt better than usual during the brief
+moments that he was taking his drinks. This depression and disturbance
+of the system which follows indulgence in intoxicating drink begets an
+unnatural and incessant craving for a repetition of the stimulus; and so
+in place of the even, steady life of the temperate man, the drinking
+man's life is a perpetual alternation of brief moments of unnatural
+excitement, followed by long days of unnatural craving and depression.
+The habit of indulging this unnatural craving steals upon a man
+unawares; it occupies more and more of his thought; takes more and more
+of his time and money, until he is unable to think or care for anything
+else. It becomes more important to him than business, home, wife,
+children, reputation, or character; and before he knows it he finds that
+his will is undermined, reason is dethroned, affection is dead, appetite
+has become his master, and he has become its beastly and degraded slave.
+
++Total abstinence the only sure defense.+--This vice of intemperance is
+so prevalent in the community, so insidious in its approach, so
+degrading in its nature, so terrible in its effects, that the only
+absolutely and universally sure defense against it is total abstinence.
+A man may think himself strong enough to stop drinking when and where he
+pleases; but the peculiar and fatal deception about intoxicating drink
+is that it makes those who become its victims weaker to resist it with
+every indulgence. It enfeebles their wills directly. The fact that a man
+can stop drinking to-day is no sure sign that he can drink moderately
+for a year and stop then. At the end of that time he will have a
+different body, a different brain, a different mind, a different will
+from the body and mind and will he has to-day, and would have after a
+year of abstinence.
+
+As we have seen, with every natural and healthy exercise of our
+appetites and faculties moderation is preferable to abstinence. It is
+better to direct them toward the ends they are intended to accomplish
+that to stifle and suppress them. But the thirst for intoxicating drink
+is unnatural. It creates abnormal cravings; it produces diseased
+conditions which corrupt and destroy the very powers of nerve and brain
+on which the faculties of reason and control depend. "Touch not, taste
+not, handle not," is the only rule that can insure one against the
+fearful ravages of this beastly and inhuman vice.
+
++Responsibility for social influence.+--A strong argument in favor of
+abstinence from intoxicating drink is its beneficial social influence.
+If there are two bridges across a stream, one safe and sure, the other
+so shaky and treacherous that a large proportion of all who try to cross
+over it fall into the stream and are drowned; the fact that I happen to
+have sufficiently cool head and steady nerves to walk over it in safety
+does not make it right for me to do so, when I know that my
+companionship and example will lead many to follow who will certainly
+perish in the attempt.
+
+Mild wines and milder climates may render the moderate use of alcoholic
+drinks comparatively harmless to races less nervously organized than
+ours. And there doubtless are individuals in our midst whose strong
+constitution, phlegmatic temperament, or social training enable them to
+use wine daily for years without appreciable injury. They can walk with
+comparative safety the narrow bridge. There are multitudes who cannot.
+There are tens of thousands for whom our distilled liquors, open
+saloons, and treating customs, combined with our trying climate and
+nervous organizations, render moderate drinking practically impossible.
+They must choose between the safe and sure way of total abstinence, or
+the fatal plunge into drunkenness and disgrace. And if those who are
+endowed with cooler heads and stronger nerves are mindful of their
+social duty to these weaker brethren, among whom are some of the most
+generous and noble-hearted of our acquaintances and friends, then for
+the sake of these more sorely tempted ones, and for the sake of their
+mothers, wives, and sisters to whom a drunken son, husband, or brother
+is a sorrow worse than death, they will forego a trifling pleasure in
+order to avert the ruin that their example would otherwise help to bring
+on the lives, fortunes, and families of others.
+
++Fatal fascination of the opium habit.+--What has been said of alcoholic
+drink is equally true of opium. The habit of using opium is easy to form
+and almost impossible to break. The secret workings of this poison upon
+the mind and will of its victim are most insidious and fatal.
+
++Tobacco a serious injury to growing persons.+--On this point all
+teachers are unanimous. Statistics taken at the naval school at
+Annapolis, at Yale College, and elsewhere, show that the use of tobacco
+is the exception with scholars at the head, and the rule with scholars
+at the foot of the class.
+
+Shortly after we began to take statistics on this point in Bowdoin
+College I asked the director of the gymnasium what was the result with
+the Freshman class? "Oh," he said, "the list of the smokers is
+substantially the same as that which was reported the other day for
+deficiencies in scholarship." A prominent educator, who had given
+considerable attention to this subject, after spending an hour in my
+recitation room with a class of college seniors, indicated with perfect
+accuracy the habitual and excessive smokers, simply by noting the eye,
+manner, and complexion.
+
+Tobacco, used in early life, tends to stunt the growth, weaken the eyes,
+shatter the nervous system, and impair the powers of physical endurance
+and mental application. No candidate for a college athletic team, or
+contestant in a race, would think of using tobacco while in training.
+Every man who wishes to keep himself in training for the highest prizes
+in business and professional life must guard his early years from the
+deterioration which this habit invariably brings.
+
+
+THE PENALTY.
+
++These vices bring disease and disgrace.+--These vices put in place of
+physical well-being the gratification of a particular taste and
+appetite. Hence they bring about the abnormal action of some organs at
+the expense of all the rest; and this is the essence of disease.
+
+A diseased body causes a disordered mind and an enfeebled will. The
+excessive and over-stimulated activity of one set of organs involves a
+corresponding defect in the activity and functions of the other
+faculties. The glutton or drunkard neglects his business; loses interest
+in reading and study; fails to provide for his family; forfeits
+self-respect; and thus brings upon himself poverty and wretchedness and
+shame. He sinks lower and lower in the social scale; grows more and more
+a burden to others and a disgrace to himself; and at last ends a
+worthless and ignominious life in an unwept and dishonored grave.
+
+
+
+
+CHAPTER II.
+
+Dress.
+
+
+Next in importance to food and drink stand clothing and shelter. Without
+substantial and permanent protection against cold and rain, without
+decent covering for the body and privacy of life, civilization is
+impossible. The clothes we wear express the standing choices of our
+will; and as clothes come closer to our bodies than anything else, they
+stand as the most immediate and obvious expression of our mind. "The
+apparel oft proclaims the man."
+
+
+THE DUTY.
+
++Attractive personal appearance.+--Clothes that fit, colors that match,
+cosy houses and cheery rooms cost little more, except in thought and
+attention, than ill-fitting and unbecoming garments and gloomy and
+unsightly dwellings. Attractiveness of dress, surroundings, and personal
+appearance is a duty; because it gives free exercise to our higher and
+nobler sentiments; elevates and enlarges our lives; while discomfort and
+repulsiveness in these things lower our standards, and drive us to the
+baser elements of our nature in search of cheap forms of self-indulgence
+to take the place of that natural delight in attractive dress and
+surroundings which has been repressed. Both to ourselves and to our
+friends we owe as much attractiveness of personal surroundings and
+personal appearance as a reasonable amount of thought and effort and
+expenditure can secure.
+
+
+THE VIRTUE.
+
++Neatness inexpensive and its absence inexcusable.+--No one is so poor
+that he cannot afford to be neat. No one is so rich that he can afford
+to be slovenly. Neatness is a virtue, or manly quality; because it keeps
+the things we wear and have about us under our control, and compels them
+to express our will and purpose.
+
+
+THE REWARD.
+
++Dress an indication of the worth of the wearer.+--Neatness of dress and
+personal appearance indicates that there is some regard for decency and
+propriety, some love of order and beauty, some strength of will and
+purpose inside the garments. If dress is the most superficial aspect of
+a person, it is at the same time the most obvious one. Our first
+impression of people is gained from their general appearance, of which
+dress is one of the most important features.
+
+Consequently dress goes far to determine the estimate people place upon
+us. Fuller acquaintance may compel a revision of these original
+impressions. First impressions, however, often decide our fate with
+people whose respect and good-will is valuable to us. Important
+positions are often won or lost through attention or neglect in these
+matters.
+
+
+THE TEMPTATION.
+
++Dress has its snares.+--We are tempted to care, not for attractiveness
+in itself, but for the satisfaction of thinking, and having others
+think, how fine we look. Worse still, we are tempted to try to look not
+as well as we can, but better than somebody else; and by this
+combination of rivalry with vanity we get the most contemptible and
+pitiable level to which perversity in dress can bring us. There is no
+end to the ridiculous and injurious absurdities to which this hollow
+vanity will lead those who are silly enough to yield to its demands.
+
++Cynicism regarding appearance.+--Vanity may take just the opposite
+form. We may be just as proud of our bad looks, as of our good looks.
+This is the trick of the Cynic. This is the reason why almost every town
+has its old codger who seems to delight in wearing the shabbiest coat,
+and driving the poorest horse, and living in the most dilapidated shanty
+of anyone in town. These persons take as much pride in their mode of
+life as the devotee of fashion does in hers. One of these Cynics went to
+the baths with Alcibiades, the gayest of Athenian youths. When they came
+out Alcibiades put on the Cynic's rags, leaving his own gay and costly
+apparel for the Cynic. The Cynic was in a great rage, and protested
+that he would not be seen wearing such gaudy things as those. "Ah!" said
+Alcibiades; "so you care more what kind of clothes you wear than I do
+after all; for I can wear your clothes, but you cannot wear mine."
+Another of the Cynics, as he entered the elegant apartments of Plato,
+spat upon the rug, exclaiming: "Thus I pour contempt on the pride of
+Plato." "Yes," was Plato's reply, "with a greater pride of your own."
+Since pride and vanity have these two forms, we need to be on our guard
+against them both. For one or the other is pretty sure to assail us. An
+eye single to the attractiveness of our personal appearance is the only
+thing that will save us from one or the other of these lines of
+temptation.
+
+
+THE VICE OF DEFECT.
+
++Too little attention to dress and surroundings is slovenliness.+--The
+sloven is known by his dirty hands and face, his disheveled hair, and
+tattered garments. His house is in confusion; his grounds are littered
+with rubbish; he eats his meals at an untidy table; and sleeps in an
+unmade bed. Slovenliness is a vice; for it is an open confession that a
+man is too weak to make his surroundings the expression of his tastes
+and wishes, and has allowed his surroundings to run over him and drag
+him down to their own level. And this subjection of man to the tyranny
+of things, when he ought to exercise a strong dominion over them, is the
+universal mark of vice.
+
+
+THE VICE OF EXCESS.
+
++Too much attention to dress and appearance is fastidiousness.+--These
+things are important; but it is a very petty and empty mind that can
+find enough in them to occupy any considerable portion of its total
+attention and energy. The fastidious person must have everything "just
+so," or the whole happiness of his precious self is utterly ruined. He
+spends hours upon toilet and wardrobe where sensible people spend
+minutes. Hence he becomes the slave rather than the master of his dress.
+
++The sloven and the dude are both slaves; but in different
+ways.+--Slovenliness is slavery to the hideous and repulsive.
+Fastidiousness is slavery to this or that particular style or fashion.
+The freedom and mastery of neatness consists in the ability to make as
+attractive as possible just such material as one's means place at his
+disposal with the amount of time and effort he can reasonably devote to
+them.
+
+
+THE PENALTY.
+
++Fastidiousness belittles: slovenliness degrades. Both are
+contemptible.+--The man who does not care enough for himself to keep the
+dirt off his hands and clothes, when not actually engaged in work that
+soils them, cannot complain if other people place no higher estimate
+upon him than he by this slovenliness puts upon himself. The woman whose
+soul rises and falls the whole distance between ecstasy and despair
+with the fit of a glove or the shade of a ribbon must not wonder if
+people rate her as of about equal consequence with gloves and ribbons.
+These vices make their victims low and petty; and the contempt with
+which they are regarded is simply the recognition of the pettiness and
+degradation which the vices have begotten.
+
+
+
+
+CHAPTER III.
+
+Exercise.
+
+
+When the body is well fed and clothed, the next demand is for exercise.
+Our powers are given us to be used; and unless they are used they waste
+away. Nothing destroys power so surely and completely as disuse. The
+only way to keep our powers is to keep them in exercise. We acquire the
+power to lift by lifting; to run, by running; to write, by writing; to
+talk, by talking; to build houses, by building; to trade, by trading. In
+mature life our exercise comes to us chiefly along the lines of our
+business, domestic, and social relations. In childhood and youth, before
+the pressure of earning a living comes upon us, we must provide for
+needed exercise in artificial ways. The play-impulse is nature's
+provision for this need. It is by hearty, vigorous play that we first
+gain command of those powers on which our future ability to do good work
+depends.
+
+
+THE DUTY.
+
++The best exercise that of which we are least conscious.+--It is the
+duty of every grown person as well as of every child to take time for
+recreation. Exercise taken in a systematic way for its own sake is a
+great deal better than nothing; and in crowded schools and in sedentary
+occupations such gymnastic exercises are the best thing that can be had.
+The best exercise, however, is not that which we get when we aim at it
+directly; but that which comes incidentally in connection with sport and
+recreation. A plunge into the river; a climb over the hills; a hunt
+through the woods; a skate on the pond; a wade in the trout brook; a
+ride on horseback; a sail on the lake; camping out in the forest;--these
+are the best ways to take exercise. For in these ways we have such a
+good time that we do not think about the exercise at all; and we put
+forth ten times the amount of exertion that we should if we were to stop
+and think how much exercise we proposed to take.
+
+Next in value to these natural outdoor sports come the artificial games;
+baseball, football, hare and hounds, lawn tennis, croquet, and hockey.
+When neither natural nor artificial sports can be had, then the
+dumb-bells, the Indian clubs, and the foils become a necessity.
+
+Everyone should become proficient in as many of these sports as
+possible. These are the resources from which the stores of vitality and
+energy must be supplied in youth, and replenished in later life.
+
+
+THE VIRTUE.
+
++The value of superfluous energy.+--The person whose own life-forces are
+at their best cannot help flowing over in exuberant gladness to gladden
+all he meets. Herbert Spencer has set this forth so strongly in his
+Data of Ethics that I quote his words: "Bounding out of bed after an
+unbroken sleep, singing or whistling as he dresses, coming down with
+beaming face ready to laugh at the slightest provocation, the healthy
+man of high powers enters on the day's business not with repugnance but
+with gladness; and from hour to hour experiencing satisfaction from work
+effectually done, comes home with an abundant surplus of energy
+remaining for hours of relaxation. Full of vivacity, he is ever welcome.
+For his wife he has smiles and jocose speeches; for his children stories
+of fun and play; for his friends pleasant talk interspersed with the
+sallies of wit that come from buoyancy."
+
+
+THE REWARD.
+
+"Unto everyone that hath shall be given, and he shall have abundance."
+The reward of exertion is the power to make more exertion the next time.
+And the reward of habits of regular exercise and habitual cheerfulness
+is the ability to meet the world at every turn in the consciousness of
+power to master it, and to meet men with that good cheer which disarms
+hostility and wins friends.
+
+
+THE TEMPTATION.
+
++Excitement not to be made an end in itself.+--The exhilaration of sport
+may be carried to the point of excitement; and then this excitement may
+be made an end in itself. This is the temptation which besets all forms
+of recreation and amusement. It is the fear of this danger that has led
+many good people to distrust and disparage certain of the more intense
+forms of recreation. Their mistake is in supposing that temptation is
+peculiar to these forms of amusement. As we shall see before we complete
+our study of ethics, everything brings temptation with it; and the best
+things bring the severest and subtlest temptations; and if we would
+withdraw from temptation, we should have to withdraw from the world.
+
+We must all recognize that this temptation to seek excitement for its
+own sake is a serious one. It is least in the natural outdoor sports
+like swimming and sailing and hunting and fishing and climbing and
+riding. Hence we should give to these forms of recreation as large a
+place as possible in our plans for exercise and amusement. We should see
+clearly that the artificial indoor amusements, such as dancing,
+card-playing, theater-going, billiard-playing, are especially liable to
+give rise to that craving for excitement for excitement's sake which
+perverts recreation from its true function as a renewer of our powers
+into a ruinous drain upon them. The moment any form of recreation
+becomes indispensable to us, the moment we find that it diminishes
+instead of heightening our interest and delight in the regular duties of
+our daily lives, that instant we should check its encroachment upon our
+time and, if need be, cut it off altogether. It is impossible to lay
+down hard and fast rules, telling precisely what forms of amusement are
+good and what are bad. So much depends on the attitude of the individual
+toward them, and the associations which they carry with them in
+different localities, that what is right and beneficial for one person
+in one set of surroundings would be wrong and disastrous to another
+person or to the same person in other circumstances. To enable us to see
+clearly the important part recreation must play in every healthy life,
+and to see with equal clearness the danger of giving way to a craving
+for constant and unnatural excitement, is the most that ethics can do
+for us. The application of these principles to concrete cases each
+parent must make for his own children, and each individual for himself.
+
+
+THE VICE OF DEFECT.
+
++Neglect of exercise and recreation leads to moroseness.+--Like milk
+which is allowed to stand, the spirit of man or woman, if left
+unoccupied, turns sour. One secret of sourness and moroseness is the
+sense that some side of our nature has been repressed; and this inward
+indignation at our own wrongs we vent on others in bitterness and
+complainings. Moroseness is first a sign that we ourselves are
+miserable; and secondly it is the occasion of making others miserable
+too. Having had Spencer's account of the benefits of the cheerfulness
+that comes from adequate recreation, let us now see his description of
+its opposite. "Far otherwise is it with one who is enfeebled by great
+neglect of self. Already deficient, his energies are made more
+deficient by constant endeavors to execute tasks that prove beyond his
+strength, and by the resulting discouragement. Hours of leisure, which,
+rightly passed, bring pleasures that raise the tide of life and renew
+the powers of work, cannot be utilized: there is not vigor enough for
+enjoyments involving action, and lack of spirits prevents passive
+enjoyments from being entered upon with zest. In brief, life becomes a
+burden. The irritability resulting now from ailments, now from failures
+caused from feebleness, his family has daily to bear. Lacking adequate
+energy for joining in them, he has at best but a tepid interest in the
+amusements of his children; and he is called a wet blanket by his
+friends."
+
+
+THE VICE OF EXCESS.
+
++Perpetual amusement-seeking: brings ennui, satiety, and disgust.+--"All
+play and no work makes Jack a mere toy," is as true as that "All work
+and no play makes Jack a dull boy." The constant pursuit of amusement
+makes life empty and frivolous. Rightly used recreation increases one's
+powers for serious pursuits. Pursued wrongly, pursued as the main
+concern of life, amusement makes all serious work seem stale and dull;
+and finally makes amusement itself dull and stale too. Ennui, loathing,
+disgust, and emptiness are the marks of the amusement-seeker the world
+over. "Vanity of vanities, all is vanity. All things are full of
+weariness. The eye is not satisfied with seeing nor the ear filled with
+hearing"--this is the experience of the man who "withheld not his heart
+from any joy." It is the experience of everyone who exalts amusement
+from the position of an occasional servant to that of abiding master of
+his life.
+
+
+THE PENALTY.
+
++The penalty of neglected exercise is confirmed debility.+--"Whosoever
+hath not, from him shall be taken away even that which he hath."
+Enfeebled from lack of exercise a man finds himself unequal to the
+demands of his work; and soured by his consequent dissatisfaction with
+himself, he becomes alienated from his fellows. The tide of life becomes
+low and feeble; and he can neither overcome obstacles in his own
+strength nor attract to himself the help of others.
+
+
+
+
+CHAPTER IV.
+
+Work.
+
+
+Food, clothes, shelter, and all the necessities of life are the products
+of labor. Even the simplest food, such as fruit and berries, must be
+picked before it can be eaten: the coarsest garment of skins must be
+stripped from the animal before it can be worn: the rudest shelter of
+rock or cave must be seized and defended against intruders before it can
+become one's own. And as civilization advances, the element of labor
+involved in the production of goods steadily increases. The universal
+necessity of human labor to convert the raw materials given us by nature
+into articles serviceable to life and enjoyment renders work a
+fundamental branch of human conduct. Regular meals, comfortable homes,
+knowledge, civilization, all are the fruits of work. And unless we
+contribute our part to the production of these goods, we have no moral
+right to be partakers of the fruits. "If any will not work, neither let
+him eat." "All work," says Thomas Carlyle, "is noble: work alone is
+noble. Blessed is he that has found his work; let him ask no other
+blessedness. Two men I honor, and no third. First, the toilworn
+craftsman who with earth-made implement laboriously conquers the Earth,
+and makes her man's. A second man I honor, and still more highly: him
+who is seen toiling for the spiritually indispensable; not daily bread,
+but the bread of life. These two in all their degrees I honor; all else
+is chaff and dust, which let the wind blow whither it listeth. We must
+all toil, or steal (howsoever we name our stealing), which is worse."
+
+
+THE DUTY.
+
++Every man lives either upon the fruit of his own work, or upon the
+fruit of the work of others.+--In childhood it is right for us to live
+upon the fruits of the toil of our parents and friends. But to continue
+this life of dependence on the work of others after one has become an
+able-bodied man or woman is to live the life of a perpetual baby. No
+life so little justifies itself as that of the idle rich. The idle poor
+man suffers the penalty of idleness in his own person. He gives little
+to the world; and he gets little in return. The idle rich man gives
+nothing, and gets much in return. And while he lives, someone has to
+work the harder for his being in the world; and when he dies the world
+is left poorer than it would have been had he never been born. He has
+simply consumed a portion of the savings of his ancestors, and balanced
+the energy and honor of their lives by his own life of worthlessness and
+shame. Inherited wealth should bring with it a life of greater
+responsibility and harder toil; for the rich man is morally bound to
+use his wealth for the common good. And that is a much harder task than
+merely to earn one's own living. An able-bodied man who does not
+contribute to the world at least as much as he takes out of it is a
+beggar and a thief; whether he shirks the duty of work under the pretext
+of poverty or riches.
+
++Every boy and girl should be taught some trade, business, art, or
+profession.+--To neglect this duty is to run the risk of enforced
+dependence upon others, than which nothing can be more destructive of
+integrity and self-respect. The increasing avenues open to women, and
+the fact that a woman is liable at any time to have herself and her
+children to support, make it as important for women as for men to have
+the ability to earn an honest living.
+
++Woman's sphere is chiefly in the home and the social circle.+--Provided
+she is able to earn her living whenever it becomes necessary, and in
+case her parents are able and willing to support her, a young woman is
+justified in remaining in the home until her marriage. Her assistance to
+her mother in the domestic and social duties of the home, and her
+preparation for similar duties in her own future home, is often the most
+valuable service she can render during the years between school and
+marriage. In order, however, for such a life to be morally justified she
+must realize that it is her duty to do all in her power to help her
+mother; to make home more pleasant; and to take part in those forms of
+social and philanthropic work which only those who have leisure can
+undertake.
+
+The son or daughter who is to inherit wealth, should be trained in some
+line of political, scientific, artistic, charitable, or philanthropic
+work, whereby he may use his wealth and leisure in the service of the
+public, and justify his existence by rendering to society some
+equivalent for that security and enjoyment of wealth which society
+permits him to possess without the trouble of earning it.
+
+All honest work, manual, mental, social, domestic, political and
+philanthropic, scientific and literary, is honorable. Any form of life
+without hard work of either hand or brain is shameful and disgraceful.
+The idler is of necessity a debtor to society; though there are forms of
+idleness to which, for reasons of its own, society never presents its
+bill.
+
+
+THE VIRTUE.
+
++Industry conquers the world.+--Industry is a virtue, because it asserts
+this fundamental interest of self-support in opposition to the
+solicitations of idleness and ease. Industry masters the world, and
+makes it man's servant and slave. The industrious man too is master of
+his own feelings; and compels the weaker and baser impulses of his
+nature to stand back and give the higher interests room. The industrious
+man will do thorough work, and produce a good article, cost what it may.
+He will not suffer his arm to rest until it has done his bidding; nor
+will he let nature go until her resources and forces have been made to
+serve his purpose. This mastery over ourselves and over nature is the
+mark of virtue and manliness always and everywhere.
+
+
+THE REWARD.
+
++Industry works; and the fruit of work is wealth.+--The industrious man
+may or may not have great riches. That depends on his talents,
+opportunities, and character. Great riches are neither to be sought nor
+shunned. With them or without them the highest life is possible; and on
+the whole it is easier without than with great riches. A moderate amount
+of wealth, however, is essential to the fullest development of one's
+powers and the freest enjoyment of life. Of such a moderate competence
+the industrious man is assured.
+
+
+THE TEMPTATION.
+
++Soft places and easy kinds of work to be avoided.+--Work costs pain and
+effort. Men naturally love ease. Hence arises the temptation to put ease
+above self-support. This temptation in its extreme form, if yielded to,
+makes a man a beggar and a tramp. More frequently the temptation is to
+take an easy kind of work, rather than harder work; or to do our work
+shiftlessly rather than thoroughly.
+
+Young men are tempted to take clerkships where they can dress well and
+do light work, instead of learning a trade which requires a long
+apprenticeship, and calls for rough, hard work. The result is that the
+clerk remains a clerk all his life on low wages, and open to the
+competition of everybody who can read and write and cipher. While the
+man who has taken time to learn a trade, and has taken off his coat and
+accustomed himself to good hard work, has an assured livelihood; and
+only the few who have taken the same time to learn the trade, and are as
+little afraid of hard work as himself, can compete with him. This
+temptation to seek a "soft berth," where the only work required is
+sitting in an office, or talking, or writing, or riding around, is the
+form of sloth which is taking the strength and independence and
+manliness out of young men to-day faster than anything else. It is only
+one degree above the loafer and the tramp. The young man who starts in
+life by seeking an easy place will never be a success either in business
+or in character.
+
+
+THE VICE OF DEFECT.
+
++The slavery of laziness.+--Laziness is a vice because it sacrifices the
+permanent interest of self-support to the temporary inclination to
+indolence and ease. The lazy man is the slave of his own feelings. His
+body is his master; not his servant. He is the slave of circumstances.
+What he does depends not on what he knows it is best to do, but on how
+he happens to feel. If the work is hard; if it is cold or rainy; if
+something breaks; or things do not go to suit him, he gives up and
+leaves the work undone. He is always waiting for something to turn up;
+and since nothing turns up for our benefit except what we turn up
+ourselves, he never finds the opportunity that suits him; he fails in
+whatever he undertakes: and accomplishes nothing. Laziness is weakness,
+submission, defeat, slavery to feeling and circumstance; and these are
+the universal characteristics of vice.
+
+
+THE VICE OF EXCESS.
+
++The folly of overwork.+--Work has for its end self-support. Work wisely
+directed makes leisure possible. Overwork is work for its own sake; work
+for false and unreal ends; work that exhausts the physical powers.
+Overwork makes a man a slave to his work, as laziness makes him a slave
+to his ease. The man who makes haste to be rich; who works from morning
+until night "on the clean jump"; who drives his business with the fierce
+determination to get ahead of his competitors at all hazards, misses the
+quiet joys of life to which the wealth he pursues in such hot haste is
+merely the means, breaks down in early or middle life, and destroys the
+physical basis on which both work and enjoyment depend. To undertake
+more than we can do without excessive wear and tear and without
+permanent injury to health and strength is wrong. Laziness is the more
+ignoble vice; but the folly of overwork is equally apparent, and its
+results are equally disastrous. Laziness is a rot that consumes the base
+elements of society. Overwork is a tempest that strikes down the bravest
+and best. That work alone is wrought in virtue which keeps the powers up
+to their normal and healthful activity, and is subordinated to the end
+of self-support and harmonious self-development. The ideal attitude
+toward work is beautifully presented in Matthew Arnold's sonnet on
+"Quiet Work":
+
+     One lesson, Nature, let me learn of thee,
+     One lesson which in every wind is blown;
+     One lesson of two duties kept at one
+     Though the loud world proclaim their enmity--
+
+     Of toil unsevered from tranquillity;
+     Of labor, that in lasting fruit outgrows
+     Far noisier schemes, accomplished in repose,
+     Too great for haste, too high for rivalry.
+
+
+THE PENALTY.
+
++Laziness leads to poverty.+--The lazy man does nothing to produce
+wealth. The only way in which he can get it is by inheritance, or by
+gift, or by theft. Money received by inheritance does not last long. The
+man who is too lazy to earn money, is generally too weak to use it
+wisely; and it soon slips through his fingers. When a man's laziness is
+once found out people refuse to give to him. And the thief cannot steal
+many times without being caught. Industry is the only sure and permanent
+title to wealth; and where industry is wanting, there, soon or late,
+poverty must come.
+
+
+
+
+CHAPTER V.
+
+Property.
+
+
+The products of labor, saved up and appropriated to our use, constitute
+property. Without property life cannot rise above the hand-to-mouth
+existence of the savage. It is as important to save and care for
+property after we have earned it, as it is to earn it in the first
+place. Property does not stay with us unless we watch it sharply. Left
+to itself it takes wings and flies away. Unused land is overgrown by
+weeds; unoccupied houses crumble and decay; food left exposed sours and
+molds; unused tools rust; and machinery left to stand idle gets out of
+order. Everything goes to rack and ruin, unless we take constant care.
+Hence the preservation of property is one of the fundamental concerns of
+life and conduct.
+
+
+THE DUTY.
+
++Provision for family and for old age.+--Childhood and old age ought to
+be free from the necessity of earning a living. Childhood should be
+devoted to growth and education; old age to enjoyment and repose. In
+order to secure this provision for old age, for the proper training of
+children and against sickness and accident, it is a duty to save a
+portion of one's earnings during the early years of active life. The
+man who at this period is not doing more than to support himself and
+family, is not providing for their permanent support at all. They are
+feasting to-day with the risk of starvation to-morrow.
+
+In primitive conditions of society this provision for the future
+consisted in the common ownership by family or clan of flocks and herds
+or lands, whereby the necessities of life were insured to each member of
+the clan or family from birth to death.
+
+
+THE VIRTUE.
+
++The importance of systematic saving.+--In the more complex civilization
+of to-day, property assumes ten thousand different forms; is held mostly
+by individuals; and has for its universal symbol, money. Hence the
+practical duty is to lay aside a certain sum of money out of our regular
+earnings each month or week during the entire period of our working
+life, or from sixteen to sixty. Persons who acquire a liberal education,
+or learn a difficult trade or profession, will not be able to begin to
+save until they are twenty or twenty-five. Whenever earning begins,
+saving should begin. If earnings are small, savings must be small too.
+He who postpones saving until earnings are large and saving is easy,
+will postpone saving altogether. The habit of saving like all habits
+must be formed early and by conscious and painful effort, or it will not
+be formed at all. Saving is as much a duty as earning; and the two
+should begin together. Earning provides for the wants of the individual
+and the hour. It requires both earning and saving to provide for the
+needs of a life-time and the welfare of a family. Savings-banks and
+building and loan associations afford the best opportunities for small
+savings at regular intervals; and no man has any right to marry until he
+has a savings-bank account, or shares in a building and loan
+association, or an equally regular and secure method of systematic
+saving. In early life, before savings have become sufficient to provide
+for his family in case of death, it is also a duty to combine saving
+with life-insurance. Both in investment of savings and in
+life-insurance, one should make sure that the institution or
+organization to which he intrusts his money is on a sound business
+basis. All speculative schemes should be strictly avoided. Any company
+or form of investment that offers to give back more than you put into
+it, plus a fair rate of interest on the money, is not a fit place for a
+man to trust the savings on which the future of himself and his family
+depends. Security, absolute security, not profits and dividends, is what
+one should demand of the institution to which he trusts his savings.
+
+Economy eats the apple to the core; wears clothes until they are
+threadbare; makes things over; gets the entire utility out of a thing;
+throws nothing away that can be used again; gets its money's worth for
+every cent expended; buys nothing for which it cannot pay cash down and
+leave something besides for saving. It is a manly quality, or virtue,
+because it masters things, keeps them under our control, compels them to
+render all the service there is in them, and insures our lasting
+independence.
+
+
+THE REWARD.
+
++The savings of early and middle life support old age in honorable rest,
+and give to children a fair start in life.+--All men are liable to
+misfortune and accident. The improvident man is crushed by them; for
+they find him without reserved force to meet them.
+
+The economical man has in his savings a balance wheel whose momentum
+carries him by hard places. His position is independent and his
+prosperity is permanent. For it depends not on the fortunes of the day,
+which are uncertain and variable; but on the fixed habits and principles
+of a life-time, which are changeless and reliable.
+
+
+THE TEMPTATION.
+
++Living beyond one's income: running in debt.+--Income is limited; while
+the things we would like to have are infinite. We must draw the line
+somewhere. Duty says, draw it well inside of income. Temptation says,
+draw it at income, or a trifle outside of income. Yield to this
+temptation, and our earnings are gone before we know it, and debt stares
+us in the face. Debts are easy to contract, but hard to pay. The debt
+must be paid sometime with accumulated interest. And when the day of
+reckoning comes it invariably costs more inconvenience and trouble to
+pay it than it would have cost to have gone without the thing for the
+sake of which we ran in debt.
+
+Never, on any account, get in debt. Never spend your whole income. These
+are rules we are constantly tempted to break. But the man who yields to
+this temptation is on the high road to financial ruin.
+
+
+THE VICE OF DEFECT.
+
++Wastefulness.+--The wasteful man buys things he does not need; spends
+his money as fast as he can get it; lives beyond his means; throws
+things away which are capable of further service; runs in debt; and is
+forever behindhand. He lives from hand to mouth; is dependent upon his
+neighbors for things which with a little economy he might own himself;
+makes no provision for the future, and when sickness or old age comes
+upon him, he is without resources.
+
+
+THE VICE OF EXCESS.
+
++Miserliness.+--Economy saves for the sake of future expenditure.
+Miserliness saves for the sake of saving. The spendthrift sacrifices the
+future to present enjoyment. The miser sacrifices present enjoyment to
+an imaginary future which never comes; and so misses enjoyment
+altogether. The prudent man harmonizes present with future enjoyment,
+and so lives a life of constant enjoyment. The spendthrift spends
+recklessly, regardless of consequences. The miser hoards anxiously,
+despising the present. The man of prudence and economy spends liberally
+for present needs, and saves only as a means to more judicious and
+lasting expenditure. The miser is as much the slave of his money as is
+the spendthrift the slave of his indulgences. Economy escapes both forms
+of slavery and maintains its freedom by making both spending and saving
+tributary to the true interests of the self.
+
+
+THE PENALTY.
+
++The thing we waste to-day, we want to-morrow.+--The money we spend
+foolishly to-day we have to borrow to-morrow, and pay with interest the
+day after. Wastefulness destroys the seeds of which prosperity is the
+fruit. Wastefulness throws away the pennies, and so must go without the
+dollars which the pennies make. Years of health and strength spent in
+hand-to-mouth indulgence inevitably bear fruit in a comfortless old age.
+
+
+
+
+CHAPTER VI.
+
+Exchange.
+
+
+The jack-of-all-trades is a bungler in every one of them. The man who
+will do anything well must confine himself to doing a very few things.
+Yet while the things a man can produce to advantage are few, the things
+he wants to consume are many. Exchange makes possible at the same time
+concentration in production and diversity of enjoyment. Exchange enables
+the shoemaker to produce shoes, the tailor to make coats, the carpenter
+to build houses, the farmer to raise grain, the weaver to make cloth,
+the doctor to heal disease; and at the same time brings to each one of
+them a pair of shoes, a coat, a house, a barrel of flour, a cut of
+cloth, and such medical attendance as he needs. Civilization rests on
+exchange.
+
+
+THE DUTY.
+
++It is the duty of each party in a trade to give a fair and genuine
+equivalent for what he expects to receive.+--Articles exchanged always
+represent work. And it is our duty to make sure that the article we
+offer represents thorough work. Good honest work is the foundation of
+all righteousness. Whatever we offer for sale, whether it be our labor
+for wages, or goods for a price, ought to be as good and thorough as we
+can make it. To sell a day's work for wages, and then to loaf a part of
+that day, is giving a man idleness when he pays for work. To sell a man
+a shoddy coat when he thinks he is buying good wool, is giving him cold
+when he pays for warmth. To give a man defective plumbing in his house
+when he hires you for a good workman, is to sell him disease and death,
+and take pay for it. Selling adulterated drugs and groceries is giving a
+man a stone when he asks for and pays for bread. If, after we have done
+our best to make or secure good articles, we are unable to avoid defects
+and imperfections, then it is our duty to tell squarely just what the
+imperfection is, and sell it for a reduced price. On no other basis than
+this of making genuine goods, and representing them just as they are,
+can exchange fulfill its function of mutual advantage to all concerned.
+
+
+THE VIRTUE.
+
++Honesty looks people straight in the eye, tells the plain truth about
+its goods, stands on its merits, asks no favors, has nothing to conceal,
+fears no investigation.+--This bold, open, self-reliant quality of
+honesty is what makes it a manly thing, or a virtue. To do thorough
+work; to speak the plain truth; to do exactly as you would be done by;
+to put another man's interest on a level with your own; to take under no
+pretext or excuse a cent's worth more than you give in any trade you
+make, calls out all the strength and forbearance and self-control there
+is in a man, and that is why it ranks so high among the virtues.
+
+
+THE REWARD.
+
++The honest man is the only man who can respect himself.+--He carries
+his head erect, and no man can put him down. Everything about him is
+sound and every act will bear examination. This sense of one's own
+genuineness and worth is honesty's chief reward.
+
+
+THE TEMPTATION.
+
++Every one-sided transaction dishonest.+--In fair exchange both parties
+are benefited. In unfair exchange one party profits by the other's loss.
+Any transaction in which either party fails to receive an equivalent for
+what he gives is a fraud; and the man who knowingly and willfully makes
+such a trade is a thief in disguise. For taking something which belongs
+to another, without giving him a return, and without his full, free, and
+intelligent consent, is stealing.
+
+The temptation to take advantage of another's ignorance; to palm off a
+poor article for a good one; to get more than we give, is very great in
+all forms of business. Cheating is very common, and one is tempted to do
+a little cheating himself in order to keep even with the rest. The only
+way to resist it is to see clearly that cheating is lying and stealing
+put together; that it is an injury to our fellow-men and to society;
+that it is playing the part of a knave and a rascal instead of an honest
+and honorable man.
+
+
+THE VICE OF DEFECT.
+
++The meanest and most contemptible kind of cheating is quackery.+--The
+quack is liar, thief, and murderer all in one. For in undertaking to do
+things for which he has no adequate training and skill, he pretends to
+be what he is not. He takes money for which he is unable to render a
+genuine equivalent. And by inducing people to trust their lives in his
+incompetent and unskilled hands he turns them aside from securing
+competent treatment, and so confirms disease and hastens death.
+
++The dishonest man a public nuisance and a common enemy.+--He gets his
+living out of other people. Whatever wealth he gets, some honest man who
+has earned it is compelled to go without. Dishonesty is the perversion
+of exchange from its noble function as a civilizing agent and a public
+benefit, into the ignoble service of making one man rich at the expense
+of the many. It is because the dishonest man is living at other people's
+expense, profiting by their losses, and fattening himself on the
+earnings of those whom he has wronged, that dishonesty is deservedly
+ranked as one of the most despicable and abominable of vices.
+
+
+THE VICE OF EXCESS.
+
++It is as important to protect our own interest, as to regard the
+interests of others.+--No man has any more right to cheat me than I have
+to cheat him; and if he tries to take advantage of me it is my duty to
+resist him, and to say a decided "no" to his schemes for enriching
+himself at my expense.
+
+One rule in particular is very important. Never sign a note for another
+in order to give him a credit which he could not command without your
+name. That is a favor which no man has a right to ask, and which no man
+who regards his duty to himself and to his family will grant. If a man
+is in a tight place and asks you to lend him money, or to give him
+money, that is a proposition to be considered on its merits. But to
+assume an indefinite responsibility by signing another man's note, is
+accepting the risk of ruining ourselves for his accommodation. We owe it
+to ourselves and our families to keep our finances absolutely under our
+own control, free from all complication with the risks and uncertainties
+of another's enterprises and fortunes.
+
+Our own rights are as sacred as those of another. There are two sides to
+every bargain; and one side is as important as the other. The sacrifice
+of a right may be as great an evil as the perpetration of a wrong.
+
+
+THE PENALTY.
+
++Dishonesty eats the heart out of a man.+--The habit of looking solely
+to one's own interest deadens the social sympathies, dwarfs the generous
+affections, weakens self-respect, until at length the dishonest men can
+rob the widow of her livelihood; take an exorbitant commission on the
+labor of the orphan; charge an extortionate rent to a family of
+helpless invalids; sell worthless stocks to an aged couple in exchange
+for the hard earnings of a life-time, and still endure to live.
+Dishonesty makes men inhuman. The love of gain is a species of moral and
+spiritual decay. When it attacks the heart the finer and better feelings
+wither and die; and on this decay of sympathy and kindness and
+generosity and justice there thrive and flourish meanness and
+heartlessness and cruelty and inhumanity.
+
++Hereditary effects of dishonesty.+--So deeply does the vice of
+dishonesty eat into the moral nature that mental and moral deterioration
+is handed down to offspring. The scientific study of heredity shows that
+the deterioration resulting from this cause is more sure and fatal than
+that following many forms of insanity. The son or daughter of a mean,
+dishonest man is handicapped with tendencies toward moral turpitude and
+anti-social conduct for which no amount of his ill-gotten gains,
+received by inheritance, can be an adequate compensation. Says Maudsley,
+"I cannot but think that the extreme passion for getting rich, absorbing
+the whole energies of a life, predisposes to mental degeneracy in the
+offspring, either to moral defect, or to intellectual deficiency, or to
+outbursts of positive insanity." And the same author says elsewhere:
+"The anti-social, egoistic development of the individual predisposes to,
+if it does not predetermine, the mental degeneracy of his progeny; he,
+alien from his kind by excessive egoisms, determines an alienation of
+mind in them. If I may trust in that matter my observations, I know no
+one who is more likely to breed insanity in his offspring than the
+intensely narrow, self-sensitive, suspicious, distrustful, deceitful,
+and self-deceiving individual, who never comes into sincere and sound
+relations with men and things, who is incapable by nature and habit of
+genuinely healthy communion with himself or with his kind. A moral
+development of that sort, I believe, is more likely to predetermine
+insanity in the next generation than are many forms of actual
+derangement in parents: for the whole moral nature is essentially
+infected, and that goes deeper down, and is more dangerous, _qua_
+heredity, than a particular derangement. A mental alienation is a
+natural pathological evolution of it."
+
+
+
+
+CHAPTER VII.
+
+Knowledge.
+
+
+What food is to the body, that knowledge is to the mind. It is the bread
+of intellectual life. Without knowledge of agriculture and the mechanic
+arts we should be unable to provide ourselves with food and clothing and
+houses and ships and roads and bridges. Without knowledge of natural
+science we should be strangers in the world in which we live, the
+victims of the grossest superstitions. Without knowledge of history and
+political science we could have no permanent tranquility and peace, but
+should pass a precarious existence, exposed to war and violence, rapine
+and revolution. Knowledge unlocks for us the mysteries of nature;
+unfolds for us the treasured wisdom of the world's great men; interprets
+to us the longings and aspirations of our hearts.
+
+                                    Books, we know,
+     Are a substantial world, both pure and good:
+     Round these with tendrils strong as flesh and blood,
+     Our pastime and our happiness will grow.
+
+
+THE DUTY.
+
++The severity of truth.+--Things exist in precise and definite
+relations. Events take place according to fixed and immutable laws.
+Truth is the perception of things just as they are. Between truth and
+falsehood there is no middle ground. Either a fact is so, or it is not.
+"Truth," says Ruskin, "is the one virtue of which there are no degrees.
+There are some faults slight in the sight of love, some errors slight in
+the estimation of wisdom; but truth forgives no insult, and endures no
+stain." Truth does not always lie upon the surface of things. It
+requires hard, patient toil to dig down beneath the superficial crust of
+appearance to the solid rock of fact on which truth rests. To discover
+and declare truth as it is, and facts as they are, is the vocation of
+the scholar. Not what he likes to think, not what other people will be
+pleased to hear, not what will be popular or profitable; but what as the
+result of careful investigation, painstaking inquiry, prolonged
+reflection he has learned to be the fact;--this, nothing less and
+nothing more, the scholar must proclaim. Truth is fidelity to fact; it
+plants itself upon reality; and hence it speaks with authority. The
+truthful man is one whom we can depend upon. His word is as good as his
+bond. "He sweareth to his own hurt, and changeth not." The truthful man
+brings truth and man together.
+
+
+THE VIRTUE.
+
++Veracity has two foundations: one reverence for truth; the other regard
+for one's fellow-men.+--Ordinarily these two motives coincide and
+re-enforce each other. The right of truth to be spoken, and the benefit
+to men from hearing it, are two sides of the same obligation. Only in
+the most rare and exceptional cases can these two motives conflict. To a
+healthy, right-minded man the knowledge of the truth is always a good.
+
++Apparent exceptions to the duty of truthfulness.+--We owe truth to all
+normal people, and under all normal circumstances. We do not necessarily
+owe it to the abnormal. In sickness, when the patient cannot bear the
+shock of distressing news; in insanity, when the maniac cannot give to
+facts their right interpretation; in criminal perversity, when knowledge
+would be used in furtherance of crime, the abnormal condition of the
+person with whom we have to deal may justify us in withholding from him
+facts which he would use to the injury of himself or others. These are
+very rare and extreme cases, and are apparent rather than real
+exceptions to the universal rule of absolute truthfulness in human
+speech. For in these cases it is not from a desire to deceive or mislead
+the person, that we withhold the truth. We feel sure that the sick
+person, when he recovers; the insane person when he is restored to
+reason; the criminal, if he is ever converted to uprightness, will
+appreciate the kindness of our motive, and thank us for our deed. To the
+person of sound body, sound mind, and sound moral intent, no conceivable
+combination of circumstances can ever excuse us from the strict
+requirement of absolute veracity, or make a lie anything but base,
+cowardly, and contemptible.
+
+
+THE REWARD.
+
++Society is founded on trust.+--Without confidence in one another, we
+could not live in social relations a single day. We should relapse into
+barbarism, strife, and mutual destruction. Since society rests on
+confidence, and confidence rests on tried veracity, the rewards of
+veracity are all those mutual advantages which a civilized society
+confers upon its members.
+
+
+THE TEMPTATION.
+
++The costliness of strict truthfulness.+--Truth is not only hard to
+discover, but frequently it is costly to speak. Truth is often opposed
+to sacred traditions, inherited prejudices, popular beliefs, and vested
+interests. To proclaim truth in the face of these opponents in early
+times has cost many a man his life; and to-day it often exposes one to
+calumny and abuse. Hence comes the temptation to conceal our real
+opinions; to cover up what we know to be true under some phrase which we
+believe will be popular; to sacrifice our convictions to what we suppose
+to be our interests.
+
+Especially when we have done wrong the temptation to cover it up with a
+lie is very great. Deception seems so easy; it promises to smooth over
+our difficulties so neatly; that it is one of the hardest temptations to
+resist. Little do we dream,
+
+     What a tangled web we weave
+     When first we practice to deceive.
+
+
+THE VICE OF DEFECT.
+
++The forms of falsehood are numberless.+--We may lie by our faces; by
+our general bearing; by our silence, as well as by our lips. There is
+"the glistening and softly spoken lie; the amiable fallacy; the
+patriotic lie of the historian; the provident lie of the politician; the
+zealous lie of the partisan; the merciful lie of the friend; the
+careless lie of each man to himself." The mind of man was made for
+truth: truth is the only atmosphere in which the mind of man can breathe
+without contamination. No passing benefit which I can secure for myself
+or others can compensate for the injury which a falsehood inflicts on
+the mind of him who tells it and on the mind of him to whom it is told.
+For benefits and advantages, however great and important, are what we
+have, and they perish with the using. The mind is what we are; and an
+insult to our intelligence, a scar upon ourselves, a blow at that human
+confidence which binds us all together, is irremediable.
+
+
+THE VICE OF EXCESS.
+
++The mischievousness of gossip and scandal.+--We are not called upon to
+know everything that is going on; nor to tell everything that we cannot
+help knowing. Idle curiosity and mischievous gossip result from the
+direction of our thirst for knowledge toward trifling and unworthy
+objects. There is great virtue in minding one's own business. The
+tell-tale is abhorrent even to the least developed moral sensibility.
+The gossip, the busybody, the scandalmonger is the worst pest that
+infests the average town and village. These mischief-makers take a grain
+of circumstantial evidence, mix with it a bushel of fancies, suspicions,
+surmises, and inuendoes, and then go from house to house peddling the
+product for undoubted fact. The scandalmonger is the murderer of
+reputations, the destroyer of domestic peace, the insuperable obstacle
+to the mutual friendliness of neighborhoods. This "rejoicing in
+iniquity" is the besetting sin of idle people. The man or woman who
+delights in this gratuitous and uncalled-for criticism of neighbors
+thereby puts himself below the moral level of the ones whose faults he
+criticises. Martineau, in his scale of the springs of action, rightly
+ranks censoriousness, with vindictiveness and suspiciousness, at the
+very bottom of the list. Unless there is some positive good to be gained
+by bringing wrong to light and offenders to justice we should know as
+little as possible of the failings of our fellow-men, and keep that
+little strictly to ourselves.
+
+
+THE PENALTY.
+
++Falsehood undermines the foundations of social order.+--Universal
+falsehood would bring social chaos. The liar takes advantage of the
+opportunity which his position as a member of society gives him to
+strike a deadly blow at the heart of the social order on which he
+depends for his existence, and without whose aid his arm would be
+powerless to strike.
+
++The liar likewise loses confidence in himself.+--He cannot distinguish
+truth from falsehood, he has so frequently confounded them. He is caught
+in his own meshes. A good liar must have a long memory. Having no
+recognized standard to go by, he cannot remember whether he said one
+thing or another about a given fact; and so he hangs himself by the rope
+of his own contradictions. Worse than these outward consequences is the
+loss of confidence in his own integrity and manhood. In Kant's words, "A
+lie is the abandonment, or, as it were, the annihilation of the dignity
+of man."
+
+
+
+
+CHAPTER VIII.
+
+Time.
+
+
+Every act we do, every thought we think, every feeling we cherish exists
+in time. Our life is a succession of flying moments. Once gone, they can
+never be recalled. As they are employed, so our character becomes. To
+use time wisely is a good part of the art of living well, for "time is
+the stuff life is made of."
+
+
+THE DUTY.
+
++The duty of making life a consistent whole.+--Life is not merely a
+succession of separate moments. It is an organic whole. The way in which
+we spend one moment affects the next, and all that follow; just as the
+condition of one part of the body affects the well-being of all the
+rest. As we have seen, dissipation to-day means disease to-morrow. Work
+to-day means property to-morrow. Wastefulness to-day means want
+to-morrow. Hence it should be our aim so to co-ordinate one period of
+time with another that our action will promote not merely the immediate
+interests of the passing moment, but the interests of the permanent self
+throughout the whole of life. What we pursue on one day must not clash
+with what we pursue the next; each must contribute its part to our
+comprehensive and permanent well-being.
+
+
+THE VIRTUE
+
++Prudence is the habit of looking ahead, and seeing present conduct in
+its relation to future welfare.+--Prudence is manly and virtuous because
+it controls present inclination, instead of being controlled by it. A
+burning appetite or passion springs up within us, and demands instant
+obedience to its demands. The weak man yields at once and lets the
+appetite or passion or inclination lead him whithersoever it listeth.
+Not so the strong, the prudent man. He says to the hot, impetuous
+passion: "Sit down, and be quiet. I will consider your request. If it
+seems best I will do as you wish. If it turns out that what you ask is
+not for my interest I shall not do it. You need not think that I am
+going to do everything you ask me to, whether it is for my interest to
+do it or not. You have fooled me a good many times, and hereafter I
+propose to look into the merits of your requests before I grant them."
+It takes strength and courage and determination to treat the impulses of
+our nature in this haughty and imperious manner. But the strength and
+resolution which it takes to do an act is the very essence of its
+manliness and virtue.
+
+
+THE REWARD.
+
++The life of the prudent man holds together, part plays into part, and
+the whole runs smoothly.+--One period of life, one fraction of time,
+does not conflict with another. He looks on the past with satisfaction
+because he is enjoying the fruit of that past in present well-being. He
+looks to the future with confidence because the present contains the
+seeds of future well-being. Each step in life is adjusted to every
+other, and the result is a happy and harmonious whole.
+
+
+THE TEMPTATION.
+
++Time tempts us to break up our lives into separate parts.+--"Let us eat
+and drink, for to-morrow we die." "After us the deluge." These are the
+maxims of fools. The reckless seizure of the pleasures of the present
+hour, regardless of the days and years to come, is the characteristic
+mark of folly.
+
+
+THE VICE OF DEFECT.
+
++"Procrastination is the thief of time."+--The particular impulse which
+most frequently leads us to put off the duty of the hour is indolence.
+But any appetite or passion which induces us to postpone a recognized
+duty for the sake of a present delight is an invitation to
+procrastination.
+
+The fallacy of procrastination, the trick by which it deceives, is in
+making one believe that at a different time he will be a different
+person. The procrastinator admits, for instance, that a piece of work
+must be done. But he argues, "Just now I would rather play or loaf than
+do the work. By and by there will come a time when I shall rather do the
+work than play or loaf. Let's wait till that time comes." That time
+never comes. Our likes and dislikes do not change from one day to
+another. To-morrow finds us as lazy as to-day, and with the habit of
+procrastination strengthened by the indulgence of yesterday. Putting a
+duty off once does not make it easier: it makes it harder to do the next
+time.
+
+Play or rest when we ought to be at work is weakening and demoralizing.
+Rest and play after work is bracing and invigorating. The sooner we face
+and conquer a difficulty, the less of a difficulty it is. The longer we
+put it off the greater it seems, and the less becomes our strength with
+which to overcome it.
+
+
+THE VICE OF EXCESS.
+
++Anxiety defeats itself.+--Anxiety sacrifices the present to the future.
+When this becomes a habit it defeats its own end. For the future is
+nothing but a succession of moments, which, when they are realized, are
+present moments. And the man who sacrifices all the present moments to
+his conception of a future, sacrifices the very substance out of which
+the real future is composed. For when he reaches the time to which he
+has been looking forward, and for the sake of which he has sacrificed
+all his early days, the habit of anxiety stays by him and compels him to
+sacrifice that future, now become present, to another future, still
+farther ahead; and so on forever. Thus life becomes an endless round of
+fret and worry, full of imaginary ills, destitute of all real and
+present satisfaction. It is a good rule never to cross a bridge until we
+come to it. Prudence demands that we make reasonable preparation for
+crossing it in advance. But when these preparations are made prudence
+has done its work, and waits calmly until the time comes to put its
+plans into operation. Anxiety fills all the intervening time with
+forebodings of all the possible obstacles that may arise when the time
+for action comes.
+
++Procrastination, anxiety, and prudence.+--Procrastination sacrifices
+the future to the present. Anxiety sacrifices the present to the future.
+Prudence co-ordinates present and future in a consistent whole, in which
+both present and future have their proper place and due consideration.
+
+
+THE PENALTY.
+
+Imperfect co-ordination, whether by procrastination or by worry, brings
+discord. The parts of life are at variance with each other. The
+procrastinator looks on past indulgence with remorse and disgust; for
+that past indulgence is now loading him down with present disabilities
+and pains. He looks on the future with apprehension, for he knows that
+his present pleasures are purchased at the cost of misery and
+degradation in years to come.
+
+The man in whom worry and anxiety have become habitual likewise lives a
+discordant life. He looks out of a joyless present, back on a past
+devoid of interest, and forward into a future full of fears.
+
+
+
+
+CHAPTER IX.
+
+Space.
+
+
+As all thoughts and actions take place in time, so all material things
+exist in space. Everything we have must be in some place. To give things
+their right relations in space is one of the important aspects of
+conduct.
+
+
+THE DUTY.
+
++A place for everything, and everything in its place.+--Things that
+belong together should be kept together. Dishes belong in the cupboard;
+clothes in the closet; boxes on the shelves; loose papers in the waste
+basket; tools in the tool-chest; wood in the wood-shed. And it is our
+duty to keep them in their proper place, when not in actual use. In
+business it is of the utmost importance to have a precise place for
+everything connected with it. The carpenter or machinist must have a
+place for each tool, and always put it there when he is through using
+it. The merchant must have a definite book and page or drawer or
+pigeon-hole for every item which he records. The scholar must have a set
+of cards or envelopes or drawers or pockets alphabetically arranged in
+which he keeps each class of facts where he can turn to it instantly.
+This keeping things of a kind together, each kind in a place by itself,
+is system. Without system nothing can be managed well, and no great
+enterprise can be carried on at all.
+
+
+THE VIRTUE.
+
++Orderliness is manly and virtuous because it keeps things under our own
+control, and makes them the expression of our will.+--The orderly and
+systematic man can manage a thousand details with more ease and power
+than a man without order and system can manage a dozen. It is not power
+to do more work than other men, but power to do the same amount of work
+in such an orderly and systematic way that it accomplishes a hundred
+times as much as other men's work, which marks the difference between
+the statesman who manages the affairs of a nation or the merchant prince
+who handles millions of dollars, and the man of merely ordinary
+administrative and business ability.
+
+
+THE REWARD.
+
++The orderly man has his resources at his disposal at a moment's
+notice.+--He can go directly to the thing he wants and be sure of
+finding it in its place. When a business is thoroughly systematized it
+is as easy to find one thing out of ten thousand as it is to find one
+thing out of ten. Hence there is scarcely any limit to the expansion of
+business of which the systematic man is capable. A business thus reduced
+to system will almost run itself. Thus the heads of great concerns are
+able to accept public office, or to spend a year in Europe, in absolute
+confidence that the business will be well conducted in their absence,
+and that they can take it up when they return just as they left it. For
+they know that each man has his part of the work for which he is
+responsible; each process has its precise method by which it is to be
+performed; each account has its exact place where it is to be kept.
+Order and system are the keys to business success. Orderliness keeps
+things under our control, and the convenience and efficiency with which
+things serve us is the direct and necessary consequence of having them
+under control.
+
+
+THE TEMPTATION.
+
++System takes more labor to begin with, but in the long run system is
+the greatest labor-saving device in the world.+--It takes ten times as
+long to hunt up a thing which we have left lying around the next time we
+want it, as it does to put it where it belongs at first. Yet, well as we
+know this fact, present and temporary ease seems of more consequence at
+the time of action than future and permanent convenience. Until by
+repeated exercise and painful discipline we make orderliness and system
+habitual and almost instinctive, the temptation to make the quickest and
+handiest disposition of things for which we have no immediate use will
+continue to beset our minds and betray our wills.
+
+
+THE VICE OF DEFECT.
+
++The careless man lets things run over him.+--They mock him, and make
+fun of him; getting in his way and tripping him up at one time; hiding
+from him and making him hunt after them at another. Carelessness is a
+confession of a weak will that cannot keep things under control. And
+weakness is ever the mark of vice.
+
+
+THE VICE OF EXCESS.
+
++The end and aim of system is to expedite business. Red tape is the
+idolatry of system. It is system for the sake of system.+--Every rule
+admits exceptions. To make exceptions before a habit is fully formed is
+dangerous; and while we are learning the habit of orderliness and system
+we should put ourselves to very great inconvenience rather than admit an
+exception to our systematic and orderly way of doing things. When,
+however, the habit has become fixed, it is wise and right to sacrifice
+order and system, when some "short cut" will attain our end more quickly
+and effectively than the regular and more round-about way of orderly
+procedure. The strong and successful business man is he who has his
+system so thoroughly under his control that he can use it or dispense
+with it on a given occasion; according as it will further or hinder the
+end he has in view.
+
+
+THE PENALTY.
+
++The careless man is always bothered by things he does not want getting
+in his way; and by things that he does want keeping out of his
+way.+--Half his time is spent in clearing away accumulated obstructions
+and hunting after the things he needs. Where everything is in a heap it
+is necessary to haul over a dozen things in order to find the one you
+are after. Carelessness suffers things to get the mastery over us; and
+the consequence is that we and our business are ever at their mercy. And
+as things held in control are faithful and efficient servants, so things
+permitted to domineer over us and do as they please become cruel and
+arbitrary masters. They waste our time, try our patience, destroy our
+business, and scatter our fortunes.
+
+
+
+
+CHAPTER X.
+
+Fortune.
+
+
+Strictly speaking, there is no such thing as fortune, chance, or
+accident. All things are held together by invariable laws. Every event
+takes place in accordance with law. Uniformity of law is the condition
+and presupposition of all our thinking. The very idea of an event that
+has no cause is a contradiction in terms to which no reality can
+correspond, like the notion of two mountains without a valley between;
+or a yard stick with only one end.
+
+Relatively to us, and in consequence of the limitation of our knowledge,
+an event is a result of chance or fortune when the cause which produced
+it lies beyond the range of our knowledge. What we cannot anticipate
+beforehand and what we cannot account for afterward, we group together
+into a class and ascribe to the fictitious goddess Fortune; as children
+attribute gifts at Christmas which come from unknown sources to Santa
+Claus. In reality these unexplained and unanticipated events come from
+heredity, environment, social institutions, the forces of nature, and
+ultimately from God.
+
+These things which project themselves without warning into our lives,
+often have most momentous influence for good or evil over us; and the
+proper attitude to take toward this class of objects is worthy of
+consideration by itself.
+
+
+THE DUTY.
+
++The secret of superiority to fortune.+--Some things are under our
+control; others are not. It is the part of wisdom to concentrate our
+thought and feeling on the former; working with utmost diligence to make
+the best use of those things which are committed to us in the regular
+line of daily duty, and treating with comparative indifference those
+things which affect us from without. What we are; what we do; what we
+strive for;--these are the really important matters; and these are
+always in our power. What money comes to us; what people say about us;
+what positions we are called to fill; to what parties we are invited; to
+what offices we are elected, are matters which concern to some extent
+our happiness. We should welcome these good things when they come. But
+they affect the accidents rather than the substance of our lives. We
+should not be too much bound up in them when they come; and we should
+not grieve too deeply when they go. We should never stake our well-being
+and our peace of mind on their presence or their absence. We should
+remember that "The aids to noble life are all within."
+
+This lesson of superiority to fortune, by regarding the things she has
+to give as comparatively indifferent, is the great lesson of Stoicism.
+Marcus Aurelius, Epictetus, and Seneca are the masters of this school.
+Their lesson is one we all need to learn thoroughly. It is the secret of
+strength to endure the ills of life with serenity and fortitude. And yet
+it is by no means a complete account of our duty toward these outward
+things. It is closely akin to pride and self-sufficiency. It gives
+strength but not sweetness to life. One must be able to do without the
+good things of fortune if need be. The really strong man, however, is he
+who can use and enjoy them without being made dependent on them or being
+enslaved by them. The real mastery of fortune consists not in doing
+without the things she brings for fear they will corrupt and enslave us;
+but in compelling her to give us all the things we can, and then
+refusing to bow down to her in hope of getting more. This just
+appreciation of fortune's gifts is doubtless hard to combine with
+perfect independence. The Stoic solution of the problem is easier. The
+really strong man, however, is he who
+
+     Gathers earth's whole good into his arms;
+     Marching to fortune, not surprised by her,
+
+and the secret of this conquest of fortune without being captivated by
+her lies in having, as Browning telling us,
+
+     One great aim, like a guiding star above,
+     Which tasks strength, wisdom, stateliness, to lift
+     His manhood to the height that takes the prize.
+
+The shortcoming of the Stoics is not in the superiority to fortune
+which they seek; but in the fact that they seek it directly by sheer
+effort of naked will, instead of being lifted above subjection to
+fortune by the attractive power of generous aims, and high ideals of
+social service.
+
+
+THE VIRTUE.
+
++The virtue which maintains superiority over external things and forces
+is courage.+--In primitive times the chief form of fortune was physical
+danger, and superiority to fear of physical injury was the original
+meaning of courage. Courage involves this physical bravery still; but it
+has come to include a great deal more. In a civilized community,
+physical danger is comparatively rare. Courage to do right when everyone
+around us is doing wrong; courage to say "No" when everyone is trying to
+make us say "Yes"; courage to bear uncomplainingly the inevitable ills
+of life;--these are the forms of courage most frequently demanded and
+most difficult to exercise in the peaceful security of a civilized
+community. This courage which presents an unruffled front to trouble,
+and bears bravely the steady pressure of untoward circumstance, we call
+by the special names of fortitude or patience. Patience and fortitude
+are courage exercised in the conditions of modern life. The essence of
+courage is superiority to outside forces and influences. When men were
+beset by lions and tigers, by Indians and hostile armies, then courage
+showed itself by facing and fighting these enemies. Now that we live
+with civilized and friendly men and women like ourselves, courage shows
+itself chiefly by refusing to surrender our convictions of what is true
+and right just because other people will like us better if we pretend to
+think as they do; and by enduring without flinching the rubs and bumps
+and bruises which this close contact with our fellows brings to us.
+
++Moral courage.+--The brave man everywhere is the man who has a firm
+purpose in his own breast, and goes forth to carry out that purpose in
+spite of all opposition, or solicitation, or influence of any kind that
+would tend to make him do otherwise. He does the same, whether men blame
+or approve; whether it bring him pain or pleasure, profit or loss. The
+purpose that is in him, that he declares, that he maintains, that he
+lives to realize; in defense of that he will lay down wealth,
+reputation, and, if need be, life itself. He will be himself, if he is
+to live at all. Men must approve what he really is, or he will have none
+of their praise, but their blame rather. By no pretense of being what he
+is not, by no betrayal of what he holds to be true and right, will he
+gain their favor. The power to stand alone with truth and right against
+the world is the test of moral courage. The brave man plants himself on
+the eternal foundations of truth and justice, and bids defiance to all
+the forces that would drive him from it.
+
+Wordsworth, in his character of "The Happy Warrior," has portrayed the
+kind of courage demanded of the modern man:
+
+     'Tis he whose law is reason; who depends
+     Upon that law as on the best of friends.
+     Who if he rise to station of command
+     Rises by open means, and there will stand
+     On honorable terms, or else retire,
+     And in himself possess his own desire:
+     Who comprehends his trust, and to the same
+     Keeps faithful with a singleness of aim;
+     And therefore does not stoop nor lie in wait
+     For wealth, or honors, or for worldly state;
+     Whom they must follow, on whose head must fall
+     Like showers of manna, if they come at all.
+     'Tis finally the man, who, lifted high,
+     Conspicuous object in a nation's eye,
+     Or left unthought of in obscurity,
+     Who with a toward or untoward lot,
+     Prosperous or adverse, to his wish or not,
+     Plays in the many games of life, that one
+     Where what he most doth value must be won:
+     Whom neither shape of danger can dismay,
+     Nor thought of tender happiness betray;
+     Who, not content that former worth stand fast,
+     Looks forward, persevering to the last,
+     From well to better, daily self-surpast:
+     This is the happy warrior; this is he
+     That every man in arms should wish to be.
+
+
+THE REWARD.
+
++Courage universally honored.+--There is something in this strong,
+steady power of self-assertion that compels the admiration of everyone
+who beholds it. When we see a man standing squarely on his own feet;
+speaking plainly the thoughts that are in his mind; doing fearlessly
+what he believes to be right; or no matter how widely we may differ from
+his views, disapprove his deeds, we cannot withhold our honor from the
+man himself. No man was ever held in veneration by his countrymen; no
+man ever handed down to history an undying fame, who did not have the
+courage to speak and act his real thought and purpose in defiance of the
+revilings and persecutions of his fellows.
+
+
+THE TEMPTATION.
+
++To take one's fortune into his own hands and work out, in spite of
+opposition and misfortune, a satisfactory career tasks strength and
+resolution to the utmost.+--It is so much more easy to give over the
+determination of our fate to some outside power that the abject
+surrender to fortune is a serious temptation. Air-castles and
+day-dreams, and idle waiting for something to turn up, are the feeble
+forms of this temptation. The impulse to run away from danger, and the
+impulse to plunge recklessly into risks, are the two forms of temptation
+which lead to the more pronounced and prevalent vices.
+
+
+THE VICE OF DEFECT.
+
++Yielding to outward pressure, contrary to our own conviction of what is
+true and right, is moral cowardice.+--In early times the coward was the
+man who turned his back in battle. To-day the coward is the man who does
+differently when people are looking at him from what he would do if he
+were alone; the man who speaks what he thinks people want to hear,
+instead of what he knows to be true; the man who apes other people for
+fear they will think him odd if he acts like himself; the man who tries
+so hard to suit everybody that he has no mind of his own; the man who
+thinks how things will look, instead of thinking how things really are.
+Whenever we take the determination of our course of conduct ultimately
+from any other source than our own firm conviction of what is right and
+true, then we play the coward. We do in the peaceful conditions of
+modern life just what we despise a soldier for doing on the field of
+battle. We acknowledge that there is something outside us that is
+stronger than we are; of which we are afraid; to which we surrender
+ourselves as base and abject slaves.
+
+
+THE VICE OF EXCESS.
+
++There are forces in the world that can destroy us; we must protect
+ourselves against them.+--To be truly brave, we must be ready to face
+these forces when there is a reason for so doing. We must be ready to
+face the cannon for our country; to plunge into the swollen stream to
+save the drowning child; to expose ourselves to contagious diseases in
+order to nurse the sick.
+
+To do these things without sufficient reason is foolhardiness. To expose
+ourselves needlessly to disease; to put ourselves in the range of a
+cannon, to jump into the stream, with no worthy end in view, or for the
+very shallow reason of showing off how brave we can be, is folly and
+madness. Doing such things because someone dares us to do them is not
+courage, but cowardice.
+
++Gambling, the most fatal form of this fondness for taking needless
+risks.+--The gambler is too feeble in will, too empty in mind, too
+indolent in body to carve out his destiny with his own right hand. And
+so he stakes his well-being on the throw of the dice; the turn of a
+wheel; or the speed of a horse. This invocation of fortune is a
+confession of the man's incompetence and inability to solve the problem
+of his life satisfactorily by his own exertions. It is the most
+demoralizing of practices. For it establishes the habit of staking
+well-being not on one's own honest efforts, but on outside influences
+and forces. It is the dethronement of will and the deposition of
+manhood.
+
+In addition to being degrading to the individual it is injurious to
+others. It is anti-social. It makes one man's gain depend on another's
+loss: while the social welfare demands that gains shall in all cases be
+mutual. It violates the fundamental law of equivalence.
+
+Since the essence of gambling is the abrogation of the will, every
+indulgence weakens the power to resist the temptation. Gambling soon
+becomes a mania. Honest ways of earning money seem slow and dull. And
+the habit becomes confirmed before the victim is aware of the power over
+him that it has gained. Every form of gain which is contingent upon
+another's loss partakes of the nature of gambling. Raffling, playing for
+stakes, betting, buying lottery tickets, speculation in which there is
+no real transfer of goods, but mere winning or losing on the
+fluctuations of the market, are all forms of gambling. They are all
+animated by the desire to get something for nothing: a desire which we
+can respect when a helpless pauper asks for alms; but of which in any
+form an able-bodied man ought to be ashamed.
+
+
+THE PENALTY.
+
++The shame of cowardice.+--Man is meant to be superior to things outside
+him. When we see him bowing down to somebody whom he does not really
+believe in; when we see him yielding to forces which he does not himself
+respect; when living is more to him than living well; when there is a
+threat which can make him cringe, or a bribe that can make his tongue
+speak false--then we feel that the manhood has gone out of him, and we
+cannot help looking on his fall with sorrow and with shame. The penalty
+which follows moral cowardice is nowhere more clearly stated than in
+these severe and solemn lines which Whittier wrote when he thought a
+great man had sacrificed his convictions to his desire for office and
+love of popularity:
+
+     So fallen! so lost! the light withdrawn
+       Which once he wore!
+     The glory from his gray hairs gone
+       Forevermore!
+
+     Of all we loved and honored, naught
+       Save power remains,--
+     A fallen angel's pride of thought,
+       Still strong in chains.
+
+     All else is gone, from those great eyes
+       The soul has fled:
+     When faith is lost, when honor dies,
+       The man is dead!
+
+     Then pay the reverence of old days
+       To his dead fame;
+     Walk backward, with averted gaze,
+       And hide the shame.
+
+
+
+
+CHAPTER XI.
+
+Nature.
+
+
+Thus far we have been considering the uses to which we may put the
+particular things which nature places at our disposal. In addition to
+these special uses of particular objects, Nature has a meaning as a
+whole. The Infinite Reason in whose image our minds are formed and in
+whose thought our thinking, so far as it is true, partakes, has
+expressed something of his wisdom, truth, and beauty, in the forms and
+laws of the world in which we live. In the study of Nature we are
+thinking God's thoughts after him. In contemplation of the glory of the
+heavens, in admiration of the beauty of field and stream and forest, we
+are beholding a loveliness which it was his delight to create, and which
+it is elevating and ennobling for us to look upon. Nature is the larger,
+fairer, fuller expression of that same intelligence and love which wells
+up in the form of consciousness within our own breasts. Nature and the
+soul of man are children of the same Father. Nature is the
+interpretation of the longings of our hearts. Hence when we are alone
+with Nature in the woods and fields, by the seashore or on the moon-lit
+lake, we feel at peace with ourselves, and at home in the world.
+
+
+THE DUTY.
+
++The love of nature, like all love, cannot be forced.+--It is not
+directly under the control of our will. We cannot set about it in
+deliberate fashion, as we set about earning a living. Still it can be
+cultivated. We can place ourselves in contact with Nature's more
+impressive aspects. We can go away by ourselves; stroll through the
+woods, watch the clouds; bask in the sunshine; brave the storm; listen
+to the notes of birds; find out the haunts of living creatures; learn
+the times and places in which to find the flowers; gaze upon the glowing
+sunset, and look up into the starry skies. If we thus keep close to
+Nature, she will draw us to herself, and whisper to us more and more of
+her hidden meaning.
+
+     The eye--it cannot choose but see;
+       We cannot bid the year be still:
+     Our bodies feel, where'er they be,
+       Against or with our will.
+
+     Nor less I deem that there are powers
+       Which of themselves our minds impress;
+     That we can feed these minds of ours
+       In a wise passiveness.
+
+
+THE VIRTUE.
+
++The more we feel of the beauty and significance of Nature the more we
+become capable of feeling.+--And this capacity to feel the influences
+which Nature is constantly throwing around us is an indispensable
+element in noble and elevated character. Our thoughts, our acts, yes,
+our very forms and features reflect the objects which we habitually
+welcome to our minds and hearts. And if we will have these expressions
+of ourselves noble and pure, we must drink constantly and deeply at
+Nature's fountains of beauty and truth. Wordsworth, the greatest
+interpreter of Nature, thus describes the effect of Nature's influence
+upon a sensitive soul:
+
+     She shall be sportive as the fawn
+     That wild with glee across the lawn
+       Or up the mountain springs;
+     And hers shall be the breathing balm,
+     And hers the silence and the calm
+       Of mute, insensate things.
+
+     The floating clouds their state shall lend
+     To her; for her the willow bend:
+       Nor shall she fail to see,
+     Even in the motions of the storm,
+     Grace that shall mold the maiden's form
+       By silent sympathy.
+
+     The stars of midnight shall be dear
+     To her; and she shall lean her ear
+       In many a secret place
+     Where rivulets dance their wayward round,
+     And Beauty born of murmuring sound
+       Shall pass into her face.
+
+
+THE REWARD.
+
++The uplifting and purifying power of nature.+--Through communion with
+the grandeur and majesty of Nature, our lives are lifted to loftier and
+purer heights than our unaided wills could ever gain. We grow into the
+likeness of that we love. We are transformed into the image of that
+which we contemplate and adore. We are thus made strong to resist the
+base temptations; patient to endure the petty vexations; brave to oppose
+the brutal injustices, of daily life. This whole subject of the power of
+Nature to uplift and bless has been so exhaustively and beautifully
+expressed by Wordsworth, that fidelity to the subject makes continued
+quotation necessary:
+
+                            Nature never did betray
+     The heart that loved her; 'tis her privilege,
+     Through all the years of this our life, to lead
+     From joy to joy: for she can so inform
+     The mind that is within us, so impress
+     With quietness and beauty, and so feed
+     With lofty thoughts, that neither evil tongues,
+     Rash judgments, nor the sneers of selfish men,
+     Nor greetings where no kindness is, nor all
+     The dreary intercourse of daily life,
+     Shall e'er prevail against us, or disturb
+     Our cheerful faith, that all which we behold
+     Is full of blessings.
+
+                           Therefore am I still
+     A lover of the meadows and the woods
+     And mountains; and of all that we behold
+     From this green earth; well pleased to recognize
+     In Nature and the language of the sense
+     The anchor of my purest thoughts, the nurse,
+     The guide, the guardian of my heart, and soul
+     Of all my moral being.
+
+
+THE TEMPTATION.
+
++The very thoroughness and fidelity with which we fulfill one duty, may
+hinder the fulfillment of another.+--We may become so absorbed in
+earning a living, and carrying on our business, and getting an
+education, that we shall give no time or attention to this communion
+with Nature. The fact that business, education, and kindred external and
+definite pursuits are directly under the control of our wills, while
+this power to appreciate Nature is a slow and gradual growth, only
+indirectly under our control, tempts us to give all our time and
+strength to these immediate, practical ends, and to neglect that closer
+walk with Nature which is essential to a true appreciation of her
+loveliness. Someone asks us "What is the use of spending your time with
+the birds among the trees, or on the hill-top under the stars?" and we
+cannot give him an answer in dollars and cents. And so we are tempted to
+take his simple standard of utility in ministering to physical wants as
+the standard of all worth. We neglect Nature, and she hides her face
+from our preoccupied eyes. In this busy, restless age we need to keep
+ever in mind Wordsworth's warning against this fatal temptation:
+
+     The world is too much with us; late and soon,
+       Getting and spending, we lay waste our powers:
+     Little we see in Nature that is ours;
+       We have given our hearts away, a sordid boon!
+
+
+THE VICE OF DEFECT.
+
+This obtuseness does not come upon us suddenly. All children keenly
+appreciate the changing moods of Nature. It is from neglect to open our
+hearts to Nature, that obtuseness comes. It steals over us
+imperceptibly. We can correct it only by giving ourselves more closely
+and constantly to Nature, and trusting her to win back to herself our
+benumbed and alienated hearts.
+
+
+THE VICE OF EXCESS.
+
++Affectation the attempt to work up by our own efforts an enthusiasm for
+Nature.+--True love of Nature must be born within us, by the working of
+Nature herself upon our hearts. By faith, rather than by works; by
+reception, rather than by conquest; by wise passiveness, rather than by
+restless haste; by calm and silence, rather than by noise and talk, our
+sensitiveness to Nature's charms is deepened and developed. That
+enjoyment of Nature which comes spontaneously and unsought is the only
+true enjoyment. That which we work up, and plan for, and talk about, is
+a poor and feeble imitation. The real lover of Nature is not the one who
+can talk glibly about her to everybody, and on all occasions. It is he
+who loves to be alone with her, who steals away from men and things to
+find solitude with her the best society, who knows not whence cometh nor
+whither goeth his delight in her companionship, who waits patiently in
+her presence, and is content whether she gives or withholds her special
+favors, who cares more for Nature herself than for this or that striking
+sensation she may arouse. Affectation is the craving for sensations
+regardless of their source. And if Nature is chary of striking scenes
+and startling impressions and thrilling experiences, affectation, with
+profane haste, proceeds to amuse itself with artificial feelings, and
+pretended raptures. This counterfeited appreciation, like all
+counterfeits, by its greater cheapness drives out the real enjoyment;
+and the person who indulges in affectation soon finds the power of
+genuine appreciation entirely gone. Affectation is worse than
+obtuseness, for obtuseness is at least honest: it may mend its ways. But
+affectation is self-deception. The affected person does not know what
+true appreciation of Nature is: he cannot see his error; and
+consequently cannot correct it.
+
+
+THE PENALTY.
+
++The life of man can be no deeper and richer than the objects and
+thoughts on which it feeds.+--Without appreciation and love for Nature
+we can eat and drink and sleep and do our work. The horse and ox,
+however, can do as much. Obtuseness to the beauty and meaning of Nature
+sinks us to the level of the brutes. Cut off from the springs of
+inspiration, our lives stagnate, our souls shrivel, our sensibilities
+wither. And just as stagnant water soon becomes impure, and swarms with
+low forms of vegetable and animal life, so the stagnant soul, which
+refuses to reflect the beauty of sun and star and sky, soon becomes
+polluted with sordidness and selfishness and sensuality.
+
+
+
+
+CHAPTER XII.
+
+Art.
+
+
+Nature is incomplete. She leaves man to provide for himself his raiment,
+shelter, and surroundings. Nature in her works throws out suggestions of
+beauty, rather than its perfect and complete embodiment. Her gold is
+imbedded in the rock. Her creations are limited by the particular
+material and the narrow conditions which are at her disposal at a given
+time and place. To seize the pure ideal of beauty which Nature suggests,
+but never quite realizes; to select from the universe of space and the
+eternity of time those materials and forms which are perfectly adapted
+to portray the ideal beauty; to clothe the abodes and the whole physical
+environment of man with that beauty which is suggested to us in sky and
+stream and field and flower; to present to us for perpetual
+contemplation the form and features of ideal manhood and womanhood; to
+hold before our imagination the deeds of brave men, and the devotion of
+saintly women; to thrill our hearts with the victorious struggle of the
+hero and the death-defying passion of the lover;--this is the mission
+and the significance of art.
+
+Art is creative. The artist is a co-worker with God. To his hands is
+committed the portion of the world which God has left unfinished--the
+immediate environment of man. We cannot live in the fields, like beasts
+and savages. Art has for its purpose to make the rooms and houses and
+halls and streets and cities in which civilized men pass their days as
+beautiful and fair, as elevating and inspiring, as the fields and
+forests in which the primeval savage roamed. More than that, art aims to
+fill these rooms and halls and streets of ours with forms and symbols
+which shall preserve, for our perpetual admiration and inspiration, all
+that is purest and noblest and sweetest in that long struggle of man up
+from his savage to his civilized estate.
+
+
+THE DUTY.
+
++Beauty is the outward and visible sign of inward perfection,
+completeness, and harmony.+--In an object of beauty there is neither too
+little nor too much; nothing is out of place; nothing is without its
+contribution to the perfect whole. Each part is at once means and end to
+every other. Hence its perfect symmetry; its regular proportions; its
+strict conformity to law.
+
+The mind of man can find rest and satisfaction in nothing short of
+perfection; and consequently our hearts are never satisfied until they
+behold beauty, which is perfection's crown and seal. Without it one of
+the deepest and divinest powers of our nature remains dwarfed, stifled,
+and repressed.
+
++How to cultivate the love of beauty.+--It is our duty to see to it that
+everything under our control is as beautiful as we can make it. The
+rooms we live in; the desk at which we work; the clothes we wear; the
+house we build; the pictures on our walls; the garden and grounds in
+which we walk and work; all must have some form or other. That form must
+be either beautiful or hideous; attractive or repulsive. It is our duty
+to pay attention to these things; to spend thought and labor, and such
+money as we can afford upon them, in order to make them minister to our
+delight. Not in staring at great works of art which we have not yet
+learned to appreciate, but by attention to the beauty or ugliness of the
+familiar objects that we have about us and dwell with from day to day,
+we shall best cultivate that love of beauty which will ultimately make
+intelligible to us the true significance of the masterpieces of art.
+Here as everywhere, to him that hath shall more be given. We must serve
+beauty humbly and faithfully in the little things of daily life, if we
+will enjoy her treasures in the great galleries of the world.
+
+
+THE VIRTUE.
+
++Beauty is a jealous mistress.+--If we trifle with her; if we fall in
+love with pretentious imitations and elaborate ornamentations which have
+no beauty in them, but are simply gotten up to sell; then the true and
+real beauty will never again suffer us to see her face. She will leave
+us to our idols: and our power to appreciate and admire true beauty
+will die out.
+
+Fidelity to beauty requires that we have no more things than we can
+either use in our work, or enjoy in our rest. And these things that we
+do have must be either perfectly plain; or else the ornamentation about
+them must be something that expresses a genuine admiration and affection
+of our hearts. A farmer's kitchen is generally a much more attractive
+place than his parlor; just because this law of simplicity is perfectly
+expressed in the one, and flagrantly violated in the other. The study of
+a scholar, the office of the lawyer and the business man, is not
+infrequently a more beautiful place, one in which a man feels more at
+home, than his costly drawing room. What sort of things we shall have,
+and how many, cannot be determined for us by any general rule; still
+less by aping somebody else. In our housekeeping, as in everything else,
+we should begin with the few things that are absolutely essential; and
+then add decoration and ornament only so fast as we can find the means
+of gratifying cherished longings for forms of beauty which we have
+learned to admire and love. "Simplicity of life," says William Morris,
+"even the barest, is not a misery, but the very foundation of
+refinement: a sanded floor and whitewashed walls, and the green trees,
+and flowery meads, and living waters outside. If you cannot learn to
+love real art, at least learn to hate sham art and reject it. If the
+real thing is not to be had, learn to do without it. If you want a
+golden rule that will fit everybody, this is it: Have nothing in your
+houses that you do not know to be useful, or believe to be beautiful."
+
+
+THE REWARD.
+
++The refining influence of beauty.+--Devotion to art and beauty in
+simplicity and sincerity develops an ever increasing capacity for its
+enjoyment. As Keats, the master poet of pure beauty, tells us,
+
+     A thing of beauty is a joy forever:
+     Its loveliness increases; it will never
+     Pass into nothingness; but still will keep
+     A bower quiet for us, and a sleep,
+     Full of sweet dreams, and health, and quiet breathing.
+
+The refining influence of the love of beauty draws us mysteriously and
+imperceptibly, but none the less powerfully, away from what is false in
+thought and base in action; and develops a deep and lasting affinity for
+all that is true and good. The good, the true, and the beautiful are
+branches of a common root; members of a single whole: and if one of
+these members suffer, all the members suffer with it; and if one is
+honored, all are honored with it.
+
+
+THE TEMPTATION.
+
++Luxury the perversion of beauty.+--Luxury is the pleasure of
+possession, instead of pleasure in the thing possessed. Luxury buys
+things, not because it likes them, but because it likes to have them.
+And so the luxurious man fills his house with all sorts of things, not
+because he finds delight in these particular things, and wants to share
+that delight with all his friends; but because he supposes these are the
+proper things to have, and he wants everybody to know that he has them.
+
+The man who buys things in this way does not know what he wants.
+Consequently he gets cheated. He buys ugly things as readily as
+beautiful things, if only the seller is shrewd enough to make him
+believe they are fashionable. Others, less intelligent than this man,
+see what he has done; take for granted that because he has done it, it
+must be the proper thing to do; and go and do likewise. Thus taste
+becomes dulled and deadened; the costly and elaborate drives out the
+plain and simple; the desire for luxury kills out the love of beauty;
+and art expires.
+
+
+THE VICE OF DEFECT.
+
++Ugly surroundings make ugly souls.+--The outward and the inward are
+bound fast together. The beauty or ugliness of the objects we have about
+us are the standing choices of our wills. As the object, so is the
+subject. We grow into the likeness of what we look upon. Without harmony
+and beauty to feed upon, the love of beauty starves and dies. Our hearts
+become cold and hard. Not being called out in admiration and delight,
+our feelings brood over mean and sensual pleasures; they dwell upon
+narrow and selfish concerns; they fasten upon the accumulation of wealth
+or the vanquishing of a rival, as substitutes for the nobler interests
+that have vanished; and the heart becomes sordid, sensual, mean, petty,
+spiteful, and ugly. The spirit of man, like nature, abhors a vacuum; and
+into the heart from which the love of the beautiful has been suffered to
+depart, these hideous and ugly traits of character make haste to enter,
+and occupy the vacant space. What Shakspere says of a single art, music,
+is true of art and beauty in general:
+
+     The man that hath no music in himself,
+     Nor is not mov'd with concord of sweet sounds,
+     Is fit for treasons, stratagems, and spoils:
+     The motions of his spirit are dull as night,
+     And his affections dark as Erebus.
+     Let no such man be trusted.
+
+
+THE VICE OF EXCESS.
+
++The hollowness of ostentation.+--Man is never proud of what he really
+enjoys; never vain of what he truly loves; never anxious to show off the
+tastes and interests that are essentially his own. In order to take this
+false attitude toward an object, it is necessary to hold it apart from
+ourselves: a thing which the true lover can never do. He who loves
+beautiful things will indeed wish others to share his joy in them. But
+this sharing of our joy in beautiful objects, is a very different thing
+from showing off our fine things, simply to let other people know that
+we have them. Ostentation is the vice of ignorant wealth and vulgar
+luxury. It estimates objects by their expensiveness rather than by their
+beauty; it aims to awaken in ourselves pride rather than pleasure; and
+to arouse in others astonishment rather than admiration.
+
+
+THE PENALTY.
+
++Vulgarity akin to laziness.+--Art, and the beauty which it creates,
+costs painstaking labor to produce. And to enjoy it when it is produced,
+requires at first thoughtful and discriminating attention. The formation
+of a correct taste is a growth, not a gift. Hence the dull, the lazy,
+and the indifferent never acquire this cultivated taste for the
+beautiful in art. This lack of perception, this incapacity for enjoyment
+of the beautiful, is vulgarity. Vulgarity is contentment with what is
+common, and to be had on easy terms. The root of it is laziness. The
+mark of it is stupidity.
+
+At great pains the race has worked out beautiful forms of speech, for
+communicating our ideas to each other. Vulgarity in speech is too lazy
+to observe these precise and beautiful forms of expression; it clips its
+words; throws its sentences together without regard to grammar; falls
+into slang; draws its figures from the coarse and low and sensual side
+of life, instead of from its pure and noble aspects.
+
+Vulgarity with reference to dress, dwellings, pictures, reading, is of
+the same nature. It results from the dull, unmeaning gaze with which one
+looks at things; the shiftless, slipshod way of doing work; the "don't
+care" habit of mind which calls anything that happens to fall in its way
+"good enough."
+
+From all that is precious and beautiful and lovely the vulgar man is
+hopelessly excluded. They are all around him; but he has no eyes to see,
+no taste to appreciate, no heart to respond to them. "All things
+excellent," so Spinoza tells us, "are as difficult as they are rare."
+The vulgar man has no heart for difficulty; and hence the rare
+excellence of art and beauty remain forever beyond his reach.
+
+
+
+
+CHAPTER XIII.
+
+Animals.
+
+
+Animals stand midway between things and persons. We own them, use them,
+kill them, even, for our own purposes. Yet they have feelings, impulses,
+and affections in common with ourselves. In some respects they surpass
+us. In strength, in speed, in keenness of scent, in fidelity, blind
+instinct in the animal is often superior to reason in the man.
+
+Yet the animal falls short of personality. It is conscious, but not
+self-conscious. It knows; but it does not know that it knows. It can
+perform astonishing feats of intelligence. But it cannot explain, even
+to itself, the way in which it does them. The animal can pass from one
+particular experience to another along lines of association in time and
+space with marvelous directness and accuracy. To rise from a particular
+experience to the universal class to which that experience belongs; and
+then, from the known characteristics of the class, to deduce the
+characteristics of another particular experience of the same kind, is
+beyond the power of the brute.
+
+The brute likewise has feelings; but it does not recognize these
+feelings as parts of a total and permanent self. Pleasure and pain the
+animal feels probably as keenly as we do. Of happiness or unhappiness
+they probably know nothing.
+
+     They do not sweat and whine about their condition,
+     They do not lie awake in the dark and weep for their sins,
+     Not one is respectable or unhappy over the whole earth.
+
+Animals can be trained to do right, but they cannot love righteousness.
+They can be trained to avoid acts which are associated with painful
+consequences, but they cannot hate iniquity. The life of an animal is a
+series of sensations, impulses, thoughts, and actions. These are never
+gathered up into unity. The animal is more than a machine, and less than
+a person.
+
+
+THE DUTY.
+
++We ought to realize that the animal has feelings as keen as our
+own.+--We owe to these feelings in the animal the same treatment that we
+would wish for the same feelings in ourselves. For animals as for
+ourselves we should seek as much pleasure and as little pain as is
+consistent with the performance of the work which we think it best to
+lay upon them. The horse cannot choose for itself how heavy a load to
+draw. We ought to adapt the load to its strength. And in order to do
+that we must stop and consider how much strength it has. The horse and
+cow and dog cannot select their own food and shelter. We must think for
+them in these matters; and in order to do so wisely, we must consider
+their nature, habits, and capacities. No person is fit to own an
+animal, who is not willing to take the trouble to understand the needs,
+capacities, and nature of that animal. And acts which result from
+ignorance of such facts as can be readily learned are inexcusable.
+
+
+THE VIRTUE.
+
++Kindness is the recognition that a feeling of another being is of just
+as much consequence as a feeling of my own.+--Now we have seen that in
+some respects animals are precisely like ourselves. Kindness recognizes
+this bond of the kind, or kinship, as far as it extends. Kindness to
+animals does not go so far as kindness to our fellow-men; because the
+kinship between animals and man does not extend as far as kinship
+between man and man. So far as it does extend, however, kindness to
+animals treats them as we should wish to be treated by a person who had
+us in his power. Kindness will inflict no needless suffering upon an
+animal; make no unreasonable requirement of it; expose it to no needless
+privation.
+
+
+THE REWARD.
+
++Kindness toward animals reacts upon our hearts, making them tender and
+sympathetic.+--Every act we perform leaves its trace in tendency to act
+in the same way again. And in its effect upon ourselves it matters
+little whether the objects on which our kindness has been bestowed have
+been high or low in the scale of being. In any case the effect remains
+with us in increased tenderness, not only toward the particular objects
+which have called it forth, but toward all sentient beings. Kindness to
+animals opens our hearts toward God and our fellow-men.
+
+     He prayeth well, who loveth well
+     Both man and bird and beast.
+
+     He prayeth best who loveth best
+     All things both great and small;
+     For the dear God who loveth us,
+     He made and loveth all.
+
+
+THE TEMPTATION.
+
++We are tempted to forget this sensitive nature of the animal, and to
+treat it as a mere thing.+--We have a perfect right to sacrifice the
+pleasure of an animal to the welfare of ourselves. We have no right to
+sacrifice the welfare of the animal to our capricious feelings. We have
+no right to neglect an animal from sheer unwillingness to give it the
+reasonable attention which is necessary to provide it with proper food,
+proper care, proper shelter, and proper exercise. A little girl,
+reproved for neglecting to feed her rabbits, when asked indignantly by
+her father, "Don't you love your rabbits?" replied, "Yes, I love them
+better than I love to feed them." This love which doesn't love to feed
+is sentimentality, the fundamental vice of all personal relations, of
+which we shall hear more later. The temptation arises even here in our
+relations to the animal. It is always so much easier to neglect a claim
+made upon us from without, than to realize and respect it.
+
+
+THE VICE OF DEFECT.
+
++Ignorant or willful disregard of the nature and welfare of an animal is
+cruelty.+--Overloading beasts of burden; driving them when lame; keeping
+them on insufficient food, or in dark, cold, and unhealthy quarters;
+whipping, goading, and beating them constantly and excessively are the
+most common forms of cruelty to animals. Pulling flies to pieces,
+stoning frogs, robbing birds' nests are forms of cruelty of which young
+children are often guilty before they are old enough to reflect that
+their sport is purchased at the cost of frightful pain to these poor
+innocent and defenseless creatures. The simple fact that we are strong
+and they are weak ought to make evident, to anyone capable of the least
+reflection, how mean a thing it is to take advantage of our superior
+strength and knowledge to inflict pain on one of these creatures which
+nature has placed under the protection of our superior power and
+knowledge, and lead us to resolve
+
+     Never to blend our pleasure or our pride
+     With sorrow of the meanest thing that feels.
+
+
+THE VICE OF EXCESS.
+
++Subjection to animals degrading.+--The animals are vastly inferior to
+man in dignity and worth. Many of them have strong wills of their own,
+and if we will allow it, will run over us, and have their own way in
+spite of us. Such subjection of a man or woman to an animal is a most
+shameful sight. To have dominion over them is man's prerogative; and to
+surrender that prerogative is to abrogate our humanity.
+
+This subjection of a person to an animal may come about through a morbid
+and sentimental affection for an animal. When a man or a woman makes an
+animal so much of a pet that every caprice of the cat or dog is law;
+when the whole arrangements of the household are made to yield to its
+whims; when affections that are withheld from earnest work and human
+service are lavished in profusion on a pug or a canary; there again we
+see the order of rank in the scale of dignity and worth inverted, and
+the human bowing to the beast.
+
+
+THE PENALTY.
+
++Inhumanity to brutes brutalizes humanity.+--If we refuse by
+consideration and kindness to lift the brute up into our human sympathy,
+and recognize in it the rights and feelings which it has in common with
+us, then we sink to the unfeeling and brutal level to which our cruelty
+seeks to consign the brutes. Every cruel blow inflicted on an animal
+leaves an ugly scar in our own hardened hearts, which mars and destroys
+our capacity for the gentlest and sweetest sympathy with our fellow-men.
+
+
+
+
+CHAPTER XIV.
+
+Fellow-men.
+
+
+"_Unus homo, nullus homo_" is a Latin proverb which means that one man
+alone is no man at all. A man who should be neither son, brother,
+husband, father, neighbor, citizen, or friend is inconceivable. To try
+to think of such a man is like trying to think of a stone without size,
+weight, surface, or color. Man is by nature a social being. Apart from
+society man would not be man. "Whosoever is delighted in solitude is
+either a wild beast or a god." To take out of a man all that he gets
+from his relations to other men would be to take out of him kindness,
+compassion, sympathy, love, loyalty, devotion, gratitude, and heroism.
+It would reduce him to the level of the brutes. What water is to the
+fish, what air is to the bird, that association with his fellow-men is
+to a man. It is as necessary to the soul as food and raiment are to the
+body. Only as we see ourselves reflected in the praise or blame, the
+love or hate of others do we become conscious of ourselves.
+
+
+THE DUTY.
+
++Since our fellow-men are so essential to us and we to them, it is our
+duty to live in as intimate fellowship with them as possible.+--The
+fundamental form of fellowship is hospitality. By the fireside and
+around the family table we feel most free, and come nearest to one
+another. Without hospitality, such intercourse is impossible.
+Hospitality, in order to fulfill its mission of fellowship, must be
+genuine, sincere, and simple. True hospitality welcomes the guest to our
+hearts as well as to our homes; and the invitation to our homes when our
+hearts are withheld is a hollow mockery. It is a dangerous thing to have
+our bodies where our hearts are not. For we acquire the habit of
+concealing our real selves, and showing only the surface of our natures
+to others. We become hollow, unreal, hypocritical. We live and move
+
+     Trick'd in disguises, alien to the rest
+     Of men and alien to ourselves--and yet
+     The same heart beats in every human breast.
+
+Fellowship requires not only that we shall be hospitable and ask others
+to our homes, but that we shall go out of our way to meet others in
+their homes, and wherever they may be.
+
++The deepest fellowship cannot be made to order. It comes of itself
+along lines of common interests and common aims.+--The harder we try to
+force people together, and to make them like each other, the farther
+they fly apart. Give them some interest or enthusiasm in common, whether
+it be practical, or scientific, or literary, or artistic, or musical, or
+religious, and this interest, which draws both toward itself at the same
+time draws them toward each other. Hence a person, who from bashfulness
+or any other reason is kept from intimate fellowship with others, will
+often find the best way to approach them, not to force himself into
+their companionship, against his will and probably against theirs; but
+to acquire skill as a musician, or reader, or student of science or
+letters, or philanthropy or social problems. Then along these lines of
+common interest he will meet men in ways that will be at once helpful
+and natural.
+
+
+THE VIRTUE.
+
++Love is not soft, sentimental self-indulgence. It is going out of
+ourselves, and taking others into our hearts and lives.+--Love calls for
+hard service and severe self-sacrifice, when the needs of others make
+service possible and self-sacrifice necessary. Love binds us to others
+and others to ourselves in bonds of mutual fidelity and helpfulness. A
+Latin poet sums up the spirit of love in the famous line:
+
+             Homo sum: humani nil a me alienum puto.
+     [I am a man: and I count nothing human foreign to myself.]
+
+Kant has expressed the principle of love in the form of a maxim: "Treat
+humanity, whether in thyself or in others, always as an end, never as a
+means." We have seen that the temptation to treat others merely as tools
+to minister to our gratification, or as obstacles to be pushed out of
+our pathway, is very strong. What makes us treat people in that way is
+our failure to enter into their lives, to see things as they see them,
+and to feel things as they feel them. Kant tells us that we should
+always act with a view to the way others will be affected by it. We must
+treat men as men, not as things. This sympathy and appreciation for
+another is the first step in love. If we think of our neighbor as he
+thinks of himself we cannot help wishing him well. As Professor Royce
+says, "If he is real like thee, then is his life as bright a light, as
+warm a fire, to him, as thine to thee; his will is as full of struggling
+desires, of hard problems, of fateful decisions; his pains are as
+hateful, his joys as dear. Take whatever thou knowest of desire and of
+striving, of burning love and of fierce hatred, realize as fully as thou
+canst what that means, and then with clear certainty add: Such as that
+is for me, so it is for him, nothing less. Then thou hast known what he
+truly is, a Self like thy present self."
+
+The Golden Rule, Do unto others as you would that they should do unto
+you, is the best summary of duty. And the keeping of that rule is
+possible only in so far as we love others. We must put ourselves in
+their place, before we can know how to treat them as we would like to be
+treated. And this putting self in the place of another is the very
+essence of love. Thou shalt love thy neighbor as thyself includes all
+social law. Love is the fulfilling of the law.
+
+Love takes different forms in different circumstances and in different
+relations. To the hungry love gives food; to the thirsty drink; to the
+naked clothes; to the sick nursing; to the ignorant instruction; to the
+blind guidance; to the erring reproof; to the penitent forgiveness.
+Indeed, the social virtues which will occupy the remainder of this book
+are simply applications of love in differing relations and toward
+different groups and institutions.
+
+
+THE REWARD.
+
++Love the only true bond of union between persons.+--The desire to be in
+unity with our fellow-men is, as John Stuart Mill tells us, "already a
+powerful principle in human nature, and happily one of those which tend
+to become more strong, even without express inculcation, from the
+influences of advancing civilization. The deeply rooted conception which
+every individual even now has of himself as a social being, tends to
+make him feel it one of his natural wants that there should be harmony
+between his feelings and aims and those of his fellow-creatures." The
+life of love is in itself a constant realization of this deepest and
+strongest desire of our nature. Love is the essence of social and
+spiritual life; and that life of unity with our fellow-men which love
+creates is in itself love's own reward. "Life is energy of love."
+Oneness with those we love is the only goal in which love could rest
+satisfied. For love is "the greatest thing in the world," and any reward
+other than union with its object would be a loss rather than a gain.
+
+
+THE TEMPTATION.
+
++Kant remarks that a dove, realizing that the resistance of the air is
+the sole obstacle to its progress, might imagine that if it could only
+get away from the air altogether, it would fly with infinite rapidity
+and ease.+--But in fact, if the air were withdrawn for an instant it
+would fall helpless to the ground. Friction is the only thing the
+locomotive has to overcome. And if the locomotive could reason it might
+think how fast it could travel if only friction were removed. But
+without friction the locomotive could not stir a hair's breadth from the
+station.
+
+In like manner, inasmuch as the greater part of our annoyances and
+trials and sufferings come from contact with our fellow-men, it often
+seems to us that if we could only get away from them altogether, and
+live in utter indifference to them, our lives would move on with utmost
+smoothness and serenity. In fact, if these relations were withdrawn, if
+we could attain to perfect indifference to our fellows, our life as
+human and spiritual beings would that instant cease.
+
+The temptation to treat our fellow-men with indifference, like all
+temptations, is a delusion and leads to our destruction. Yet it is a
+very strong temptation to us all at times. When people do not appreciate
+us, and do not treat us with due kindness and consideration, it is so
+easy to draw into our shell and say, "I don't care a straw for them or
+their good opinion anyway." This device is an old one. The Stoics made
+much of it; and boasted of the completeness of their indifference. But
+it is essentially weak and cowardly. It avoids certain evils, to be
+sure. It does so, however, not by overcoming them in brave, manly
+fashion; but by running and hiding away from them--an easy and a
+disgraceful thing to do. Intimate fellowship and close contact with
+others does bring pains as well as pleasures. It is the condition of
+completeness and fullness of moral and spiritual life; and the man who
+will live at his best must accept these pains with courage and
+resolution.
+
+
+THE VICE OF DEFECT.
+
++The outcome of indifference and lack of sympathy and fellowship is
+selfishness.+--Unless we first feel another's interests as he feels
+them, we cannot help being more interested in our own affairs than we
+are in his, and consequently sacrificing his interests to our own when
+the two conflict. As George Eliot tells us in "Adam Bede," "Without this
+fellow-feeling, how are we to get enough patience and charity toward our
+stumbling, falling companions in the long, changeful journey? And there
+is but one way in which a strong, determined soul can learn it, by
+getting his heart-strings bound round the weak and erring, so that he
+must share not only the outward consequence of their error, but their
+inward suffering. That is a long and hard lesson."
+
++It is impossible to overcome selfishness directly.+--As long as our
+poor, private interests are the only objects vividly present to our
+imagination and feeling, we must be selfish. The only remedy is the
+indirect one of entering into fellowship with others, interesting
+ourselves in what interests them, sharing their joys and sorrows, their
+hopes and fears. When we have done that, then there is something besides
+our petty and narrow personal interests before our minds and thoughts;
+and so we are in a way to get something besides mean and selfish actions
+from our wills and hands. We act out what is in us. If there is nothing
+but ourselves present to our thoughts, we shall be selfish of necessity;
+and without even knowing that we are selfish. If our thoughts and
+feelings are full of the welfare and interests of others we shall do
+loving and unselfish deeds, without ever stopping to think that they are
+loving and unselfish. Hence the precept, "Keep thy heart with all
+diligence, for out of it are the issues of life." A heart and mind full
+of sympathy and fellow-feeling is the secret of a loving life; and an
+idle mind and an empty heart, to which no thrill of sympathy with others
+is ever admitted, is the barren and desolate region from which loveless
+looks and cruel words and selfish deeds come forth.
+
++Love is not a virtue which we can cultivate in ourselves by direct
+effort of will, and then take credit for afterward.+--Love comes to us
+of itself; it springs up spontaneously within our breasts. We can
+prepare our hearts for its entrance; we can welcome and cherish it when
+it comes. We cannot boast of it, for we could not help it. Love is the
+welling up within us of our true social nature; which nothing but our
+indifference and lack of sympathy could have kept so long repressed.
+"Love vaunteth not itself, is not puffed up, doth not behave itself
+unseemly, seeketh not its own." Love "seeketh not its own" because it
+has no own to seek.
+
++Selfishness on the contrary knows all about itself; has a good opinion
+of itself; never gets its own interests mixed up with those of anybody
+else; can always give a perfectly satisfactory account of itself.+
+
+Hence when we know exactly how we came to do a thing, and appreciate
+keenly how good it was of us to do it; and think how very much obliged
+the other person ought to be to us for doing it, we may be pretty sure
+that it was not love, but some more or less subtle form of selfishness
+that prompted it. Love and selfishness may do precisely the same things.
+Under the influence of either love or selfishness I may "bestow all my
+goods to feed the poor and give my body to be burned," but love alone
+profiteth; while all the subtle forms of selfishness and self-seeking
+are "sounding brass and clanging cymbal." Selfishness, even when it does
+a service, has its eye on its own merit, or the reward it is to gain. In
+so doing it forfeits merit and reward both. Selfishness never succeeds
+in getting outside of itself. From all the joys and graces of the social
+life it remains in perpetual banishment. Love loses itself in the
+object loved, and so finds a larger and better self. Selfishness tries
+to use the object of its so-called love as a means to its own
+gratification, and so remains to the end in loveless isolation. Many
+manifestations of selfishness look very much like love. To know the real
+difference is the most fundamental moral insight. On it depend the
+issues of life and death.
+
+
+THE VICE OF EXCESS.
+
++The most flagrant mockery of love is sentimentality.+--The
+sentimentalist is on hand wherever there is a chance either to mourn or
+to rejoice. He is never so happy as when he is pouring forth a gush of
+feeling; and it matters little whether it be laughter or tears, sorrow
+or joy, to which he is permitted to give vent. On the surface he seems
+to be overflowing with the milk of human kindness. He strikes us at
+first sight as the very incarnation of tenderness and love.
+
+And yet we soon discover that he cares nothing for us, or for our joys
+and sorrows in themselves. Anybody else, or any other occasion, would
+serve his purpose as well, and call forth an equal copiousness of
+sympathy and tears. Indeed a first rate novel, with its suffering
+heroine, or a good play with its pathetic scenes, would answer his
+purpose quite as well as any living person or actual situation. What he
+cares for is the thrill of emotional excitement and the ravishing
+sensation which accompanies all deep and tender feeling. Not love, but
+love's delights; not sympathy, but the rapture of the sympathetic mood;
+not helpfulness, but the sense of self-importance which comes from being
+around when great trials are to be met and fateful decisions are to be
+made; not devotion to others, but the complacency with self which
+intimate connection with others gives: these are the objects at which
+the sentimentalist really aims.
+
++The sentimentalist makes himself a nuisance to others and soon becomes
+disgusted with himself.+--He cannot be relied upon for any serious
+service, for this gush of sentimental feeling is a transient and
+fluctuating thing; it gives out just as soon as it meets with difficulty
+and occasion for self-sacrifice. And this attempt to live forever on the
+topmost wave of emotional excitement defeats itself by the satiety and
+ennui which it brings. Whether in courtship, or society, or business, it
+behooves us to be on our guard against this insidious sham which cloaks
+selfishness in protestations of affection; pays compliments to show off
+its own ability to say pretty things; and undertakes responsibilities to
+make the impression of being of some consequence in the world. The man
+or woman is extremely fortunate who has never fallen a victim to this
+hollow mockery of love, either in self or others. The worst effect of
+sentimentality is that when we have detected it a few times, either in
+ourselves or in others, we are tempted to conclude that fellowship
+itself is a farce, love a delusion, and all sympathy and tenderness a
+weakness and a sham. Every good thing has its counterfeit. By all means
+let this counterfeit be driven from circulation as fast as possible. But
+let us not lose faith in human fellowship and human love because this
+base imitation is so hollow and disgusting:
+
+     For life, with all it yields of joy and woe,
+     And hope and fear,--believe the aged friend,--
+     Is just our chance o' the prize of learning love,
+     How love might be, hath been indeed, and is;
+     And that we hold thenceforth to the uttermost
+     Such prize despite the envy of the world,
+     And having gained truth, keep truth, that is all.
+
+
+THE PENALTY.
+
++The penalty of selfishness is strife.+--The selfish man can neither
+leave men entirely alone, nor can he live at peace and in unity with
+them. Hence come strife and division. Being unwilling to make the
+interests of others his own, the selfish man's interests must clash with
+the interests of others. His hand is against every man; and every man's
+hand, unless it is stayed by generosity and pity, is against him. This
+clashing of outside interests is reflected in his own consciousness; and
+the war of his generous impulses with his selfish instincts makes his
+own breast a perpetual battlefield. The lack of harmony with his fellows
+in the outward world makes peace within his own soul impossible. The
+selfish man, by cutting himself off from his true relations with his
+fellow-men, cuts up the roots of the only principles which could give to
+his own life dignity and harmony and peace. Selfishness defeats itself.
+By refusing to go out of self into the lives of others, the selfish man
+renders it impossible for the great life of human sympathy and
+fellowship and love to enter his own life, and fill it with its own
+largeness and sweetness and serenity. The selfish man remains to the
+last an alien, an outcast and an enemy, banished from all that is best
+in the life of his fellows by the insuperable obstacle of his own
+unwillingness to be one with them in mutual helpfulness and service.
+
+
+
+
+CHAPTER XV.
+
+The Poor.
+
+
+Our fellow-men are so numerous and their conditions are so diverse that
+it is necessary to consider some of the classes and conditions of men by
+themselves; and to study some of the special forms which fellowship and
+love assume under these differing circumstances.
+
+Of these classes or divisions in which we may group our fellow-men, the
+one having the first claim upon us by virtue of its greater need is the
+poor. The causes of poverty are accident, sickness, inability to secure
+work, laziness, improvidence, intemperance, ignorance, and
+shiftlessness. Those whose poverty is due to the first three causes are
+commonly called the worthy poor.
+
+
+THE DUTY.
+
++Whether worthy or unworthy, the poor are our brothers and sisters; and
+on the ground of our common humanity we owe them our help and
+sympathy.+--It is easier to sympathize with the worthy than with the
+unworthy poor. Yet the poor who are poor as the result of their own
+fault are really the more in need of our pity and help. The work of
+lifting them up to the level of self-respect and self-support is much
+harder than the mere giving them material relief. Yet nothing less than
+this is our duty. The mere tossing of pennies to the tramp and the
+beggar is not by any means the fulfillment of their claim upon us.
+Indeed, such indiscriminate giving does more harm than good. It
+increases rather than relieves pauperism. So that the first duty of
+charity is to refuse to give in this indiscriminate way. Either we must
+give more than food and clothes and money; or else we must give nothing
+at all. Indiscriminate giving merely adds fuel to the flame.
+
+
+THE VIRTUE.
+
++The special form which love takes when its object is the poor is called
+benevolence or charity.+--True benevolence, like love, of which it is a
+special application, makes the well-being of its object its own. In what
+then does the well-being of the poor consist? Is it bread and beef, a
+coat on the back, a roof over the head, and a bed to sleep in? These are
+conditions of well-being, but not the whole of it. A man cannot be well
+off without these things. But it is by no means sure that he will be
+well off with them.
+
+What a man thinks; how he feels; what he loves; what he hopes for; what
+he is trying to do; what he means to be;--these are quite as essential
+elements in his well-being as what he has to eat and wear. True
+benevolence therefore must include these things in its efforts.
+Benevolence must aim to improve the man together with his condition or
+its gifts will be worse than wasted.
+
+There are three principles which all wise benevolence must observe.
+
++First: Know all that can be known about the man you help.+--Unless we
+are willing to find out all we can about a poor man, we have no business
+to indulge our sympathy or ease our conscience by giving him money or
+food. It is often easier to give than to withhold. But it is far more
+harmful. When Bishop Potter says that "It is far better,--better for him
+and better for us,--to give a beggar a kick than to give him a
+half-dollar," it sounds like a hard saying, yet it is the strict truth.
+In a civilized and Christian community any really deserving person can
+secure assistance through persons or agencies that either know about his
+needs, or will take the trouble to look them up. When a stranger begs
+from strangers he thereby confesses that he prefers to present his
+claims where their merits are unknown; and the act proclaims him as a
+fraud. To the beggar, to ourselves, and to the really deserving poor, we
+owe a prompt and stern refusal of all uninvestigated appeals for
+charity. "True charity never opens the heart without at the same time
+opening the mind."
+
++The second principle is: Let the man you help know as much as he can of
+you.+--Bureaus and societies are indispensable aids to effective
+benevolence; without their aid thorough knowledge of the needs and
+merits of the poor would be impossible. Their function, however, should
+be to direct and superintend, not to dispense with and supplant direct
+personal contact between giver and receiver. The recipient of aid should
+know the one who helps him as man or woman, not as secretary or agent.
+If all the money, food, and clothing necessary to relieve the wants of
+the poor could be deposited at their firesides regularly each Christmas
+by Santa Claus, such a Christmas present, with the regular expectation
+of its repetition each year, would do these poor families more harm than
+good. It might make them temporarily more comfortable; it would make
+them permanently less industrious, thrifty, and self-reliant.
+
+Investigations have proved conclusively that half the persons who are in
+want in our cities need no help at all, except help in finding work.
+One-sixth are unworthy of any material assistance whatever, since they
+would spend it immediately on their vices. One-fifth need only temporary
+help and encouragement to get over hard places. Only about one-tenth
+need permanent assistance.
+
+On the other hand all need cheer, comfort, advice, sympathy, and
+encouragement, or else reproof, warning, and restraint. They all need
+kind, firm, wise, judicious friends. The less professionalism, the more
+personal sympathy and friendliness there is in our benevolence, the
+better it will be. In the words of Octavia Hill: "It is the families,
+the homes of the poor that need to be influenced. Is not she most
+sympathetic, most powerful, who nursed her own mother through her long
+illness, and knew how to go quietly through the darkened room: who
+entered so heartily into her sister's marriage: who obeyed so heartily
+her father's command when it was hardest? Better still if she be wife
+and mother herself and can enter into the responsibilities of a head of
+a household, understands her joys and cares, knows what heroic patience
+it needs to keep gentle when the nerves are unhinged and the children
+noisy. Depend upon it if we thought of the poor primarily as husbands,
+wives, sons, daughters, members of households as we are ourselves,
+instead of contemplating them as a different class, we should recognize
+better how the home training and the high ideal of home duty was our
+best preparation for work among them."
+
++The third principle is: Give the man you help no more and no less than
+he needs to make his life what you and he together see that it is good
+for it to be.+--This principle shows how much to give. Will ten cents
+serve as an excuse for idleness? Will five cents be spent in drink? Will
+one cent relax his determination to earn an honest living for himself
+and family? Then these sums are too much, and should be withheld. On the
+other hand, can the man be made hopeful, resolute, determined to
+overcome the difficulties of a trying situation? Can you impart to him
+your own strong will, your steadfast courage, your high ideal? is he
+ready to work, and willing to make any sacrifice that is necessary to
+regain the power of self-support? Then you will not count any sum that
+you can afford to give too great; even if it be necessary to carry him
+and his family right through a winter by sheer force of giving outright
+everything they need.
+
+It is not the amount of the gift, but the spirit in which it is received
+that makes it good or bad for the recipient. If received by a man who
+clings to all the weakness and wickedness that brought his poverty upon
+him, then your gift, whether small or large, does no good and much harm.
+If with the gift the man welcomes your counsel, follows your advice,
+adopts your ideal, and becomes partaker in your determination that he
+shall become as industrious, and prudent, and courageous as a man in his
+situation can be, then whether you give him little or much material
+assistance, every cent of it goes to the highest work in which wealth
+can be employed--the making a man more manlike.
+
+
+THE REWARD.
+
++Our attitude toward the poor and unfortunate is the test of our
+attitude toward humanity.+--For the poor and unfortunate present
+humanity to us in the condition which most strongly appeals to our
+fellow-feeling. The way in which I treat this poor man who happens to
+cross my path, is the way I should treat my dearest friend, if he were
+equally poor and unfortunate, and equally remote from personal
+association with my past life. The man who will let a single poor family
+suffer, when he is able to afford relief, is capable of being false to
+the whole human race. Speaking in the name of our common humanity, the
+Son of Man declares, "Inasmuch as ye have done it unto one of the least
+of these my brethren, ye have done it unto me." Sympathy "doubles our
+joys and halves our sorrows." It increases our range of interest and
+affection, making "the world one fair moral whole" in which we share the
+joys and sorrows of our brothers.
+
++The man who sympathizes with the sufferings of others seeks and finds
+the sympathy of others in his own losses and trials when they
+come.+--Familiarity and sympathy with the sufferings of others
+strengthens us to bear suffering when it comes to us: for we are able to
+see that it is no unusual and exceptional evil falling upon us alone,
+but accept it as an old and familiar acquaintance, whom we have so often
+met in other lives that we do not fear his presence in our own.
+
+
+THE TEMPTATION.
+
++"Am I my brother's keeper?"+--We are comfortable and well cared for. We
+are earning our own living. We pay our debts. We work hard for what we
+get. Why should we not enjoy ourselves? Why should I share my earnings
+with the shiftless vagabond, the good-for-nothing loafer? What is he to
+me? In one or another of these forms the murderous question "Am I my
+brother's keeper?" is sure to rise to our lips when the needs of the
+poor call for our assistance and relief. Or if we do recognize the
+claim, we are tempted to hide behind some organization; giving our money
+to that; and sending it to do the actual work. We do not like to come
+into the real presence of suffering and want. We do not want to visit
+the poor man in his tenement; and clasp his hand, and listen with our
+own ears to the tale of wretchedness and woe as it falls directly from
+his lips. We do not care to take the heavy and oppressive burden of his
+life's problem upon our own minds and hearts. We wish him well. But we
+do not will his betterment strongly and earnestly enough to take us to
+his side, and join our hands with his in lifting off the weight that
+keeps him down. Alienation, the desire to hold ourselves aloof from the
+real wretchedness of our brother, is our great temptation with reference
+to the poor.
+
+
+THE VICE OF DEFECT.
+
++The reluctant doling out of insufficient aid to the poor is
+niggardliness.+--The niggard is thinking all the time of himself, and
+how he hates to part with what belongs to him. He gives as little as he
+can; and that little hurts him terribly. This vice cannot be overcome
+directly. It is a phase of selfishness; and like all forms of
+selfishness it can be cured only by getting out of self into another's
+life. By going among the poor, studying their needs, realizing their
+sufferings, we may be drawn out of our niggardliness and find a pleasure
+in giving which we could never have cultivated by direct efforts of
+will. We cannot make ourselves benevolent by making up our minds that we
+will be benevolent. Like all forms of love, benevolence cannot be
+forced; but it will come of itself if we give its appropriate objects a
+large share of our thoughts and a warm place in our hearts.
+
+
+THE VICE OF EXCESS.
+
++Regard for others as they happen to be, instead of regard for what they
+are capable of becoming, leads to soft hearted and mischievous
+indulgence.+--The indulgent giver sees the fact of suffering and rushes
+to its relief, without stopping to inquire into the cause of the poverty
+and the best measures of relief. Indulgence fails to see the ideal of
+what the poor man is to become. Indulgence does not look beyond the
+immediate fact of poverty; and consequently the indulgent giver does
+nothing to lift the poor man out of it. Help in poverty, rather than
+help out of poverty, is what indulgent giving amounts to. The indulgent
+and indiscriminate giver becomes a partner in the production of poverty.
+This indulgent giving is a phase of sentimentality; and the relief of
+one's own feelings, rather than the real good of a fellow-man is at the
+root of all such mischievous almsgiving. It is the form of benevolence
+without the substance. It does too much for the poor man just because it
+loves him too little. Indulgence measures benefactions, not by the needs
+and capacities of the receiver, but by the sensibilities and emotions of
+the giver. What wonder that it always goes astray, and does harm under
+the guise of doing good!
+
+
+THE PENALTY.
+
++Uncharitable treatment of the poor makes us alien to humanity, and
+distrustful of human nature.+--We feel that they have a claim upon us
+that we have not fulfilled; and we try to push them off beyond the range
+of our sympathy. They are not slow to take the hint. They interpret our
+harsh tones and our cold looks, and they look to us for help no more.
+But in pushing these poor ones beyond our reach, we unconsciously
+acquire hard, unsympathetic ways of thinking, feeling, speaking and
+acting, which others not so poor, others whom we would gladly have near
+us, also interpret; and they too come to understand that there is no
+real kindness and helpfulness to be had from us in time of real need,
+and they keep their inmost selves apart, and suffer us to touch them
+only on the surface of their lives. When trouble comes to us we
+instinctively feel that we have no claim on the sympathy of others; and
+so we have to bear our griefs alone. Having never suffered with others,
+sorrow is a stranger to us, and we think we are the most miserable
+creatures in the world.
+
+Humanity is one. Action and reaction are equal. Our treatment of the
+poorest of our fellows is potentially our treatment of them all. And by
+a subtle law of compensation, which runs deeper than our own
+consciousness, what our attitude is toward our fellows determines their
+attitude toward us. "Inasmuch as ye did it not to one of the least of
+these my brethren," says the Representative of our common humanity, "ye
+did it not unto me."
+
+
+
+
+CHAPTER XVI.
+
+Wrongdoers.
+
+
+Another class of our fellow-men whom it is especially hard to love are
+those who willfully do wrong. The men who cheat us, and say hateful
+things to us; the men who abuse their wives and neglect their families;
+the men who grind the faces of the poor, and contrive to live in ease
+and luxury on the earnings of the widow and the orphan; the men who
+pervert justice and corrupt legislation in order to make money; these
+and all wrongdoers exasperate us, and rouse our righteous indignation.
+Yet they are our fellow-men. We meet them everywhere. We suffer for
+their misdeeds;--and, what is worse, we have to see others, weaker and
+more helpless than ourselves, maltreated, plundered, and beaten by these
+wretches and villains. Wrongdoing is a great, hard, terrible fact. We
+must face it. We must have some clear and consistent principles of
+action with reference to these wrongdoers; or else our wrath and
+indignation will betray us into the futile attempt to right one wrong by
+another wrong; and so drag us down to the level of the wrongdoers
+against whom we contend.
+
+
+THE DUTY.
+
++The first thing we owe to the wrongdoer is to give him his just
+deserts. Wrongdoing always hurts somebody. Justice demands that it shall
+hurt the wrongdoer himself.+--The boy who tells a lie treats us as if we
+did not belong to the same society, and have the same claim on truth
+that he has. We must make him feel that we do not consider him fit to be
+on a level with us. We must make him ashamed of himself. The man who
+cheats us shows that he is willing to sacrifice our interests to his. We
+must show him that we will have no dealings with such a person. The man
+who is mean and stingy shows that he cares nothing for us. We must show
+him that we despise his miserliness and meanness. The robber and the
+murderer show that they are enemies to society. Society must exclude
+them from its privileges.
+
+It is the function of punishment to bring the offender to a realizing
+sense of the nature of his deed, by making him suffer the natural
+consequences of it, or an equivalent amount of privation, in his own
+person. Punishment is a favor to the wrongdoer, just as bitter medicine
+is a favor to the sick. For without it, he would not appreciate the evil
+of his wrongdoing with sufficient force to repent of it, and abandon it.
+Plato teaches the true value of punishment in the "Gorgias." "The doing
+of wrong is the greatest of evils. To suffer punishment is the way to be
+released from this evil. Not to suffer is to perpetuate the evil. To do
+wrong, then, is second only in the scale of evils; but to do wrong and
+not to be punished, is first and greatest of all. He who has done wrong
+and has not been punished, is and ought to be the most miserable of all
+men; the doer of wrong is more miserable than the sufferer; and he who
+escapes punishment more miserable than he who suffers punishment."
+
++Punishment is the best thing we can do for one who has done
+wrong.+--Punishment is not a good in itself. But it is good relatively
+to the wrongdoer. It is the only way out of wrong into right. Punishment
+need not be brutal or degrading. The most effectual punishment is often
+purely mental; consisting in the sense of shame and sorrow which the
+offender is made to feel. In some form or other every wrongdoer should
+be made to feel painfully the wrongness of his deed. To "spare the rod,"
+both literally and metaphorically, is to "spoil the child." The duty of
+inflicting punishment, like all duty, is often hard and unwelcome. But
+we become partakers in every wrong which we suffer to go unpunished and
+unrebuked when punishment and rebuke are within our power.
+
+
+THE VIRTUE.
+
++Forgiveness is not inconsistent with justice. It does not do away with
+punishment. It spiritualizes punishment; substituting mental for bodily
+pains.+--The sense of the evil and shame of wrongdoing, which is the
+essence and end of punishment, forgiveness, when it is appreciated,
+serves to intensify. Indeed it is impossible to inflict punishment
+rightly until you have first forgiven the offender. For punishment
+should be inflicted for the offender's good. And not until vengeance has
+given way to forgiveness are we able to care for the offender's
+well-being.
+
+Forgiveness is a special form of love. It recognizes the humanity of the
+offender, and treats him as a brother, even when his deeds are most
+unbrotherly. But it cares so much for him that it will not shrink from
+inflicting whatever merciful pains may be necessary to deliver him from
+his own unbrotherliness. Forgiveness loves not the offense but the man.
+It hates the offense chiefly because it injures the man. Its punishment
+of the offense is the negative side of its positive devotion to the
+person. The command "love your enemies" is not a hard impossibility on
+the one hand, nor a soft piece of sentimentalism on the other. It is
+possible, because there is a human, loveable side, even to the worst
+villain, if we can only bring ourselves to think on that better side,
+and the possibilities which it involves. It is practical, because regard
+for that better side of his nature demands that we shall make him as
+miserable in his wrongdoing as is necessary to lead him to abandon his
+wrongdoing, and give the better possibilities of his nature a chance to
+develop. The parent who punishes the naughty child loves him not less
+but more than the parent who withholds the needed punishment. The state
+which suffers crime to go unpunished becomes a nursery of criminals. It
+wrongs itself; it wrongs honest citizens; but most of all it wrongs the
+criminals themselves whom it encourages in crime by undue lenity. The
+object of forgiveness is not to take away punishment, but to make
+whatever punishment remains effective for the reformation of the
+offender. It is to transfer the seat of suffering from the body, where
+its effect is uncertain and indirect, to the mind, where sorrow for
+wrongdoing is powerful and efficacious. Every wrong act brings its
+penalty with it. In order to induce repentance and reformation that
+penalty must in some way be brought home to the one who did the wrong.
+Vengeance drives the penalty straight home, refusing to bear any part of
+it itself. Forgiveness first takes the penalty upon itself in sorrow for
+the wrong, and then invites the wrongdoer to share the sorrow which he
+who forgives him has already borne. Vengeance smites the body, and often
+drives in deeper the perversity. Forgiveness touches the heart and
+gently but firmly draws the heart's affections away from the wrong, into
+devotion to the right.
+
+
+THE REWARD.
+
++Forgiveness, rightly received, works the reformation of the
+offender.+--And to one who ardently loves righteousness there is no joy
+comparable to that of seeing a man who has been doing wrong, turn from
+it, renounce it, and determine that henceforth he will endeavor to do
+right. Contrast heightens our emotions. And there is "joy over one
+sinner that repenteth, more than over ninety and nine righteous persons
+that need no repentance." Deliverance from wrong is effected by the firm
+yet kindly presentation of the right as something still possible for us,
+and into which a friend stands ready to welcome us. Reformation is
+wrought by that blending of justice and forgiveness which at the same
+time holds the wrong abhorrent and the wrongdoer dear. Reformation is
+the end at which forgiveness aims, and its accomplishment is its own
+reward.
+
+
+THE TEMPTATION.
+
++The sight of heinous offenses and outrageous deeds against ourselves or
+others tempts us to wreak our vengeance upon the offender.+--This
+impulse of revenge served a useful purpose in the primitive condition of
+human society. It still serves as the active support of righteous
+indignation. But it is blind and rough; and is not suited to the
+conditions of civilized life. Vengeance has no consideration for the
+true well-being of the offender. It confounds the person with the deed
+in wholesale condemnation. It renders evil for evil; it provokes still
+further retaliation; and erects a single fault into the occasion of a
+lasting feud. It is irrational, brutal, and inhuman; it is dangerous and
+degrading.
+
+
+THE VICE OF DEFECT.
+
++The absence of forgiveness in dealing with wrongdoers leads to undue
+severity.+--The end of punishment being to bring the offender to realize
+the evil of his deed and to repent of it, punishment should not be
+carried beyond the point which is necessary to produce that result. To
+continue punishment after genuine penitence is manifested is to commit a
+fresh wrong ourselves. "If thy brother sin, rebuke him; and if he
+repent, forgive him. And if he sin against thee seven times in a day,
+and seven times turn again to thee, saying, I repent, thou shalt forgive
+him." To ignore an unrepented wrong, and to continue to punish a
+repented wrong, are equally wide of the mark of that love for the
+offender which metes out to him both justice and forgiveness according
+to his needs. All punishment which is not tempered with forgiveness is
+brutal; and brutalizes both punisher and punished. It hardens the heart
+of the offender; and itself constitutes a new offense against him.
+
+These principles apply strictly to relations between individuals. In the
+case of punishment by the state, the necessity of self-protection; of
+warning others; and of approximate uniformity in procedure; added to the
+impossibility of getting at the exact state of mind of the offender by
+legal processes, render it necessary to inflict penalties in many cases
+which are more severe than the best interest of the individual offenders
+requires. To meet such cases, and to mitigate the undue severity of
+uniform penalties when they fall too heavily on individuals, all
+civilized nations give the power of pardon to the executive.
+
++Whether the penalty be in itself light or severe, it should always be
+administered in the endeavor to improve and reform the character of the
+offender.+--The period of confinement in jail or prison should be made a
+period of real privation and suffering; but it should be especially the
+privation of opportunity for indulgence in idleness and vice; and the
+painfulness of discipline in acquiring the knowledge and skill necessary
+to make the convict a self-respecting and self-supporting member of
+society, after his term of sentence expires.
+
+
+THE VICE OF EXCESS.
+
++Lenity ignores the wrong; and by ignoring it, becomes responsible for
+its repetition.+--Lenity is sentimentality bestowed on criminals. It
+treats them in the manner most congenial to its own feelings, instead of
+in the way most conducive to their good. Forgiveness is regard for the
+offender in view of his ability to renounce the offense and try to do
+better in the future. Lenity confounds offender and offense in a
+wholesale and promiscuous amnesty. The true attitude toward the
+wrongdoer must preserve the balance set forth by the lawgiver of Israel
+as characteristic of Israel's God, "full of compassion and gracious,
+slow to anger and plenteous in mercy and truth; keeping mercy for
+thousands, forgiving iniquity and transgression and sin: and _that will
+by no means clear the guilty_." Lenity which "clears the guilty" is
+neither mercy, nor graciousness, nor compassion, nor forgiveness. Such
+lenity obliterates moral distinctions; disintegrates society; corrupts
+and weakens the moral nature of the one who indulges in it; and confirms
+in perversity him on whom it is bestowed.
+
+
+THE PENALTY.
+
++Severity and lenity alike increase the perversity of the
+offender.+--Severity drives the offender into fresh determination to do
+wrong; and intrenches him behind the conception that he has been treated
+unfairly. He is made to think that all the world is against him, and he
+sees no reason why he should not set himself against the world. Lenity
+leads him to think the world is on his side no matter what he does; and
+so he asks himself why he should take the trouble to mend his ways.
+Lenity to others leads us to be lenient toward ourselves; and we commit
+wrong in expectation of that lenient treatment which we are in the habit
+of according to others. Severity to others makes us ashamed to ask for
+mercy when we need it for ourselves. Furthermore, knowing there is no
+mercy in ourselves, we naturally infer that there is none in others. We
+disbelieve in forgiveness; and our disbelief hides from our eyes the
+forgiveness, which, if we had more faith in its presence, we might
+find. Hence the unforgiving man can find no forgiveness for himself in
+time of need; he sinks to that level of despair and confirmed
+perversity, to which his own unrelenting spirit has doomed so many of
+his erring brothers.
+
+
+
+
+CHAPTER XVII.
+
+Friends.
+
+
+In addition to that bond of a common humanity which ought to bind us to
+all our fellow-men, there is a tie of special affinity between persons
+of congenial tastes, kindred pursuits, common interests, and mutually
+cherished ideals. Persons to whom we are drawn, and who are likewise
+drawn to us, by these cords of subtle sympathy we call our friends.
+
+Friendship is regard for what our friend is; not for what he can do for
+us. "The perfect friendship," says Aristotle, "is that of good men who
+resemble one another in virtue. For they both alike wish well to one
+another as good men, and it is their essential character to be good men.
+And those who wish well to their friends for the friends' sake are
+friends in the truest sense; for they have these sentiments toward each
+other as being what they are, and not in an accidental way; their
+friendship, therefore, lasts as long as their virtue, and that is a
+lasting thing. Such friendships are uncommon, for such people are rare.
+Such friendship requires long and familiar intercourse. For they cannot
+be friends till each show and approve himself to the other as worthy to
+be loved. A wish to be friends may be of rapid growth, but not
+friendship. Those whose love for one another is based on the useful, do
+not love each other for what they are, but only in so far as each gets
+some good from the other. These friendships are accidental; for the
+object of affection is loved, not as being the person or character that
+he is, but as the source of some good or some pleasure. Friendships of
+this kind are easily dissolved, as the persons do not continue
+unchanged; for if they cease to be useful or pleasant to one another,
+their love ceases. On the disappearance of that which was the motive of
+their friendship, their friendship itself is dissolved, since it existed
+solely with a view to that. For pleasure then or profit it is possible
+even for bad men to be friends with one another; but it is evident that
+the friendship in which each loves the other for himself is only
+possible between good men; for bad men take no delight in each other
+unless some advantage is to be gained. The friendship whose motive is
+utility is the friendship of sordid souls. Friendship lies more in
+loving than in being loved; so that when people love each other in
+proportion to their worth, they are lasting friends, and theirs is
+lasting friendship."
+
+
+THE DUTY.
+
++The interest of our friend should be our interest; his welfare, our
+welfare; his wish, our will; his good, our aim.+--If he prospers we
+rejoice; if he is overtaken by adversity, we must stand by him. If he is
+in want, we must share our goods with him. If he is unpopular, we must
+stand up for him. If he does wrong, we must be the first to tell him of
+his fault: and the first to bear with him the penalty of his offense. If
+he is unjustly accused we must believe in his innocence to the last.
+Friends must have all things in common; not in the sense of legal
+ownership, which would be impracticable, and, as Epicurus pointed out,
+would imply mutual distrust; but in the sense of a willingness on the
+part of each to do for the other all that is in his power. Only on the
+high plane of such absolute, whole-souled devotion can pure friendship
+be maintained.
+
+
+THE VIRTUE.
+
++The true friend is one we can rely upon.+--Our deepest secrets, our
+tenderest feelings, our frankest confessions, our inmost aspirations,
+our most cherished plans, our most sacred ideals are as safe in his
+keeping as in our own. Yes, they are safer; for the faithful friend will
+not hesitate to prick the bubbles of our conceit; laugh us out of our
+sentimentality; expose the root of selfishness beneath our virtuous
+pretensions. "Faithful are the wounds of a friend." To be sure the
+friend must do all this with due delicacy and tact. If he takes
+advantage of his position to exercise his censoriousness upon us we
+speedily vote him a bore, and take measures to get rid of him. But when
+done with gentleness and good nature, and with an eye single to our real
+good, this pruning of the tendrils of our inner life is one of the most
+precious offices of friendship.
+
+
+THE REWARD.
+
++The chief blessing of friendship is the sense that we are not living
+our lives and fighting our battles alone; but that our lives are linked
+with the lives of others, and that the joys and sorrows of our united
+lives are felt by hearts that beat as one.+--The seer who laid down so
+severely the stern conditions which the highest friendship must fulfill,
+has also sung its praises so sweetly, that his poem at the beginning of
+his essay may serve as our description of the blessings which it is in
+the power of friendship to confer:
+
+     A ruddy drop of manly blood
+     The surging sea outweighs;
+     The world uncertain comes and goes,
+     The lover rooted stays.
+     I fancied he was fled,
+     And, after many a year,
+     Glowed unexhausted kindliness
+     Like daily sunrise there.
+     My careful heart was free again,--
+     Oh, friend, my bosom said,
+     Through thee alone the sky is arched,
+     Through thee the rose is red,
+     All things through thee take nobler form
+     And look beyond the earth,
+     The mill-round of our fate appears
+     A sun-path in thy worth.
+     Me too thy nobleness has taught
+     To master my despair;
+     The fountains of my hidden life
+     Are through thy friendship fair.
+
+
+THE TEMPTATION.
+
++A relation so intimate as that of friendship offers constant
+opportunity for betrayal.+--Friends understand each other perfectly.
+Friend utters to friend many things which he would not for all the world
+let others know. And more than that, the intimate association of
+friendship cannot fail to give the friend an opportunity to perceive the
+deep secrets of the other's heart which he would not speak even to a
+friend, and which he has scarcely dared to acknowledge even to himself.
+
+This intimate knowledge of another appeals strangely to our vanity and
+pride; and we are often tempted to show it off by disclosing some of
+these secrets which have been revealed to us in the confidence of
+friendship. This is the meanest thing one person can do to another. The
+person who yields to this basest of temptations is utterly unworthy ever
+again to have a friend. Betrayal of friends is the unpardonable social
+sin.
+
+
+THE VICE OF DEFECT.
+
++We cannot find people who in every respect are exactly to our
+liking.+--And, what is more to the point, we never can make ourselves
+exactly what we should like to have other people intimately know and
+understand. Friendship calls for courage enough to show ourselves in
+spite of our frailties and imperfections; and to take others in spite of
+the possible shortcomings which close acquaintance may reveal in them.
+Friendship requires a readiness to give and take, for better or for
+worse; and that exclusiveness which shrinks from the risks involved is
+simply a combination of selfishness and cowardice. Refusal to make
+friends is a sure sign that a man either is ashamed of himself, or else
+lacks faith in his fellow-men. And these two states of mind are not so
+different as they might at first appear. For we judge others chiefly by
+ourselves. And the man who distrusts his fellow-men, generally bases his
+distrust of them on the consciousness that he himself is not worthy of
+the trust of others. So that the real root of exclusiveness is the dread
+of letting other people get near to us, for fear of what they might
+discover. Exclusiveness puts on the airs of pride. But pride is only a
+game of bluff, by which a man who is ashamed to have other people get
+near enough to see him as he is pretends that he is terribly afraid of
+getting near enough to others to see what they are.
+
+
+THE VICE OF EXCESS.
+
++Effusiveness.+--Some people can keep nothing to themselves. As soon as
+they get an experience, or feel an emotion, or have an ache or pain,
+they must straightway run and pour it into the ear of some sympathetic
+listener. The result is that experiences do not gain sufficient hold
+upon the nature to make any deep and lasting impression. No
+independence, no self-reliance, no strength of character is developed.
+Such people are superficial and unreal. They ask everything and have
+nothing to give. The stream is so large and constant that there is
+nothing left in the reservoir. Friendship must rest on solid
+foundations of independence and mutual respect. With great clearness and
+force Emerson proclaims this law in his Essay on Friendship: "We must be
+our own before we can be another's. Let me be alone to the end of the
+world, rather than that my friend should overstep, by a word or a look,
+his real sympathy. Let him not cease an instant to be himself. The only
+joy I have in his being mine, is that the not mine is mine. I hate where
+I looked for a manly furtherance, or at least a manly resistance, to
+find a mush of concession. Better be a nettle in the side of your friend
+than his echo. The condition which high friendship demands is ability to
+do without it. There must be very two, before there can be very one. Let
+it be an alliance of two large formidable natures, mutually beheld,
+mutually feared, before yet they recognize the deep identity, which,
+beneath these disparities, unites them."
+
+
+THE PENALTY.
+
++If we refuse to go in company there is nothing left for us but to
+trudge along the dreary way alone.+--If we will not bear one another's
+burdens, we must bear our own when they are heaviest in our unaided
+strength; and fall beneath their weight. Here as everywhere penalty is
+simply the inevitable consequence of conduct. The loveless heart is
+doomed to drag out its term of years in the cheerless isolation of a
+life from which the light of love has been withdrawn.
+
+
+
+
+CHAPTER XVIII.
+
+The Family.
+
+
+Thus far we have considered our fellow-men as units, with whom it is our
+privilege and duty to come into external relations. These external
+relations after all do not reach the deepest center of our lives. They
+indeed bind man to man in bonds of helpfulness and service. But the two
+who are thus united remain two separate selves after all. Even
+friendship leaves unsatisfied yearnings, undeveloped possibilities in
+human hearts. However subtle and tender the bond may be, it remains to
+the last physical rather than chemical; mechanical rather than vital;
+the outward attachment of mutually exclusive wholes, rather than the
+inner blending of complemental elements which lose their separate
+selfhood in the unity of a new and higher life. The beginning of this
+true spiritual life, in which the individual loses his separate self to
+find a larger and nobler self in a common good in which each individual
+shares, and which none may monopolize;--the birthplace of the soul as of
+the body is in the family. The nursery of virtue, the inspirer of
+devotion, the teacher of self-sacrifice, the institutor of love, the
+family is the foundation of all those higher and nobler qualities of
+mind and heart which lift man above the level of sagacious brutes.
+
+
+THE DUTY.
+
++The family a common good.+--Membership in the family involves the
+recognition that the true life of the individual is to be found only in
+union with other members; in regard for their rights; in deference to
+their wishes; and in devotion to that common interest in which each
+member shares. Each member must live for the sake of the whole family.
+Children owe to their parents obedience, and such service as they are
+able to render. Parents, on the other hand, owe to children support,
+training, and an education sufficient to give them a fair start in life.
+Brothers and sisters owe to each other mutual helpfulness and
+protection. All joys and sorrows, all hopes and fears, all plans and
+purposes should be talked over, and carried out in common. No parent
+should have a plan or ambition or enthusiasm into which he does not
+invite the confidence and sympathy of his child. No child should cherish
+a thought or purpose or imagination which he cannot share with father or
+mother. It is the duty of the parent to enter sympathetically into the
+sports and recreations and studies and curiosities of the child. It is
+the duty of the child to interest himself in whatever the father and
+mother are doing to support the family and promote its welfare. Between
+parent and child, brother and sister, there should be no secrets; no
+ground on which one member lives in selfish isolation from the rest.
+
++The basis of right marriage.+--These relations come by nature, and we
+grow into them so gradually that we are scarcely conscious of their
+existence, unless we stop on purpose to think of them. Marriage, or the
+foundation of a new family, however, is a step which we take for
+ourselves, once for all, in the maturity of our conscious powers. To
+know in advance the true from the false, the real from the artificial,
+the genuine from the counterfeit, the blessed from the wretched basis of
+marriage is the most important piece of information a young man or woman
+can acquire. The test is simple but searching. Do you find in another,
+one to whose well-being you can devote your life; one to whom you can
+confide the deepest interests of your mind and heart; one whose
+principles and purposes you can appreciate and respect: one in whose
+image you wish your children to be born, and on the model of whose
+character you wish their characters to be formed; one whose love will be
+the best part of whatever prosperity, and the sufficient shield against
+whatever adversity may be your common lot? Then, provided this other
+soul sees a like worth in you, and cherishes a like devotion for what
+you are and aim to be, marriage is not merely a duty: it is the open
+door into the purest and noblest life possible to man and woman.
+Complete identification and devotion, entire surrender of each to each
+in mutual affection is the condition of true marriage. As "John
+Halifax" says in refusing the hand of a nobleman for his daughter, "In
+marriage there must be unity--one aim, one faith, one love--or the
+marriage is imperfect, unholy, a mere civil contract, and no more." This
+necessity of complete, undivided devotion of each to each is, as Hegel
+points out, the spiritual necessity on which monogamy rests. There can
+be but one complete and perfect and supreme merging of one's whole self
+in the life and love of another. Marriage with two would be of necessity
+marriage with none. If we apprehend the spiritual essence of marriage we
+see that marriage with more than one is a contradiction in terms. It is
+possible to cut one's self up into fragments, and bestow a part here and
+a part there; but that is not marriage; it is mere alliance. It brings
+not love and joy and peace, but hate and wretchedness and strife.
+
++A true marriage never can be dissolved.+--If love be present at the
+beginning it will grow stronger and richer with every added year of
+wedded life. How far a loveless marriage should be enforced upon
+unwilling parties by the state for the benefit of society is a question
+which it is foreign to our present purpose to discuss. The duty of the
+individual who finds himself or herself in this dreadful condition is,
+however, clear. There is generally a good deal of self-seeking on both
+sides at the basis of such marriages. Getting rather than giving was the
+real though often unsuspected hope that brought them together. If either
+husband or wife will resolutely strive to correct the fault that is in
+him or her, ceasing to demand and beginning to give unselfish affection
+and genuine devotion, in almost every case, where the man is not a brute
+or a sot, and the woman is not a fashion-plate or a fiend, the life of
+mutual love may be awakened, and a true marriage may supersede the empty
+form. Not until faithful and prolonged efforts to establish a true
+marriage within the legal bonds have proved unavailing; and only where
+adultery, desertion, habitual drunkenness, or gross brutality and
+cruelty demonstrate the utter impossibility of a true marriage, is
+husband or wife justified in seeking to escape the bond, and to revert
+to the lower, individualistic type of life.
+
+
+THE VIRTUE.
+
++In the family we are members one of another.+--The parent shows his
+loyalty to the child by protecting him when he gets into trouble. The
+loyal brother defends his brothers and sisters against all attacks and
+insults. The loyal child refuses to do anything contrary to the known
+wishes of father and mother, or anything that will reflect discredit
+upon them. The loyal child cares for his parents and kindred in
+misfortune and old age; ministering tenderly to their wants, and bearing
+patiently their infirmities of body and of mind which are incidental to
+declining powers. The loyal husband and wife trust each other implicitly
+in everything; and refuse to have any confidences with others more
+intimate than they have with each other. Not that the family is narrow
+and exclusive. Husband and wife should each have their outside
+interests, friendships, and enthusiasms. Each should rejoice in
+everything which broadens, deepens, and sweetens the life of the other.
+Jealousy of each other is the most deadly poison that can be introduced
+into a home. It is sure and instant death to the peace and joy of
+married life.
+
++Other relations should always be secondary and external to the primary
+and inner relation of husband and wife to each other.+--It should be the
+married self; the self which includes in its inmost love and confidence
+husband or wife; not a detached and independent self, which goes out to
+form connections and attachments in the outer world. Where this mutual
+trust and confidence are loyally maintained there can be the greatest
+social freedom toward other men and women and at the same time perfect
+trust and devotion to each other. This, however, is a nice adjustment,
+which nothing short of perfect love can make. Love makes it easily, and
+as a matter of course. Loyalty is love exposed to strain, and overcoming
+strain and temptation by the power which love alone can give.
+
+
+THE REWARD.
+
++Loyalty to the family preserves and perpetuates the home.+--Home is a
+place where we can rest; where we can breathe freely; where we can have
+perfect trust in one another; where we can be perfectly simple,
+perfectly natural, perfectly frank; where we can be ourselves; where
+peace and love are supreme. "This," says John Ruskin, "is the true
+nature of home--it is the place of peace; the shelter, not only from all
+injury, but from all terror, doubt, and division. In so far as it is not
+this, it is not home; so far as the anxieties of the outer life
+penetrate into it, and the unknown, unloved, or hostile society of the
+outer world is allowed to cross the threshold, it ceases to be home; it
+is then only a part of the outer world which you have roofed over and
+lighted fire in. But so far as it is a sacred place, a vestal temple, a
+temple of the hearth watched over by household gods, before whose faces
+none may come but those whom they can receive with love,--so far as it
+is this, and roof and fire are types only of a nobler shade and
+light,--shade as of a rock in a weary land, and light as of a Pharos on
+a stormy sea; so far it vindicates the name and fulfills the praise of
+home."
+
+
+THE TEMPTATION.
+
++The individual must drop his extreme individualism when he crosses the
+threshold of the home.+--The years between youth and marriage are years
+of comparative independence. The young man and woman learn in these
+years to take their affairs into their own hands; to direct their own
+course, to do what seems right in their own eyes, and take the
+consequences of wisdom or folly upon their own shoulders. This period
+of independence is a valuable discipline. It develops strength and
+self-reliance; it compels the youth to face the stern realities of life,
+and to measure himself against the world. It helps him to appreciate
+what his parents have done for him in the past, and prepares him to
+appreciate a home of his own when he comes to have one. The man and
+woman who have never known what it is to make their own way in the world
+can never be fully confident of their own powers, and are seldom able to
+appreciate fully what is done for them.
+
+Many an exacting husband and complaining wife would have had their
+querulousness and ingratitude taken out of them once for all if they
+could have had a year or two of single-handed conflict with real
+hardship. Independence and self-reliance are the basis of self-respect
+and self-control.
+
+At the same time this habit of independence, especially if it is
+ingrained by years of single life, tends to perpetuate itself in ways
+that are injurious to the highest domestic and family life. Independence
+is a magnificent foundation for marriage; to carry it up above the
+foundation, and build the main structure out of it, is fatal. The
+insistence on rights, the urging of claims, the enforcement of private
+whims and fancies, are the death of love and the destruction of the
+family. Unless one is ready to give everything, asking nothing save what
+love gives freely in return, marriage will prove a fountain of
+bitterness rather than of sweetness; a region of storm and tempest
+rather than a haven of repose. Within a bond so close and all-embracing
+there is no room for the independent life of separated selves. Each must
+lose self in the other; both must merge themselves in devotion to a
+common good; or the bond becomes a fetter, and the home a prison. Unless
+one is prepared to give all to the object of his love, duty to self, to
+the object of his affections, and to the blessed state of marriage
+demands that he should offer nothing, and remain outside a relation
+which his whole self cannot enter. Independence outside of marriage is
+respectable and honorable. Independence and self-assertion in marriage
+toward husband or wife is mean and cruel. It is the attempt to partake
+of that in which we refuse to participate; to claim the advantages of an
+organism in which we refuse to comply with the conditions of membership.
+Not admiration, nor fascination, nor sentimentality, nor flattered
+vanity can bind two hearts together in life-long married happiness. For
+these are all forms of self-seeking in disguise. Love alone, love that
+loses self in its object; love that accepts service with gladness and
+transmutes sacrifice into a joy; simple, honest, self-forgetful love
+must be the light and life of marriage, or else it will speedily go out
+in darkness and expire in death.
+
+Of the deliberate seeking of external ends in marriage, such as money,
+position, family connections, and the like, it ought not to be necessary
+to say a word to any thoughtful person. It is the basest act of which
+man or woman is capable. It is an insult to marriage; it is a mockery of
+love; it is treachery and falsehood and robbery toward the person
+married. It subordinates the lifelong welfare of a person to the
+acquisition of material things. It introduces fraud and injustice into
+the inmost center of one's life, and makes respect of self, happiness in
+marriage, faith in human nature forever impossible. The deliberate
+formation of a loveless marriage is a blasphemy against God, a crime
+against society, a wrong to a fellow being, and a bitter and lasting
+curse to one's own soul.
+
+
+THE VICE OF DEFECT.
+
++Self-sufficiency fatal to the family.+--The shortcoming which most
+frequently keeps individuals outside of the family, and keeps them
+incomplete and imperfect members of the family after they enter it, is
+the self-sufficiency which is induced by a life of protracted
+independence. Marriage is from one point of view a sacrifice, a
+giving-up. The bachelor can spend more money on himself than can the
+married man who must provide for wife and children. The single woman can
+give to study and music and travel an amount of time and attention which
+is impossible to the wife and mother. Such a view of marriage is
+supremely mean and selfish. Only a very little and sordid soul could
+entertain it. There are often the best and noblest of reasons why man or
+woman should remain single. It is a duty to do so rather than to marry
+from any motive save purest love. Marriage, however, should be regarded
+as the ideal state for every man and woman. To refuse to marry for
+merely selfish reasons; or to carry over into marriage the selfish
+individualistic temper, which clings so tenaciously to the little
+individual self that it can never attain the larger self which comes
+from real union and devotion to another--this is to sin against human
+nature, and to prove one's self unworthy of membership in society's most
+fundamental and sacred institution.
+
+The child who sets his own will against his parent's, the mother who
+thrusts her child out of her presence in order to pursue pleasures more
+congenial than the nurture of her own offspring, the man who leaves his
+family night after night to spend his evenings in the club or the
+saloon, the woman who spends on dress and society the money that is
+needed to relieve her husband from overwork and anxiety, and to bring up
+her children in health and intelligence, do an irreparable wrong to the
+family, and deal a death blow to the home.
+
+
+THE VICE OF EXCESS.
+
++Self-obliteration robs the family of the best we have to give it.+--The
+man who makes himself a slave; goes beyond his strength; denies himself
+needed rest and recreation; grows prematurely old, cuts himself off from
+intercourse with his fellow-men in order to secure for his family a
+position or a fortune: the woman who works early and late; forgets her
+music, and forsakes her favorite books; gives up friends and society;
+grows anxious and careworn in order to give her sons and daughters a
+better start in life than she had, are making a fatal mistake. In the
+effort to provide their children with material things and intellectual
+advantages they are depriving them of what even to the children is of
+far more consequence--healthy, happy, cheerful, interesting,
+enthusiastic parents. To their children as well as to themselves parents
+owe it to be the brightest, cheeriest, heartiest, wisest, completest
+persons that they are capable of being. Children also when they have
+reached maturity, although they owe to their parents a reverent regard
+for all reasonable desires and wishes, ought not to sacrifice
+opportunities for gaining a desired education or an advantageous start
+in business, merely to gratify a capricious whim or groundless
+foreboding of an arbitrary and unreasoning parent. Devotion to the
+family does not imply withdrawal from the world outside. The larger and
+fuller one's relations to the world without, the deeper and richer ought
+to be one's contribution to the family of which he is a member.
+
+
+THE PENALTY.
+
++To have no one for whom we supremely care, and no one who cares much
+for us; to have no place where we can shield ourselves from outward
+opposition and inward despair; to have no larger life in which we can
+merge the littleness of our solitary selves; to touch other lives only
+on the surface, and to take no one to our heart;--this is the sad estate
+of the man or woman who refuses to enter with whole-souled devotion into
+union with another in the building of a family and a home.+--The sense
+that this loneliness is chosen in fidelity to duty makes it endurable
+for multitudes of noble men and women. But for the man or woman who
+chooses such a life in proud self-sufficiency, for the sake of fancied
+freedom and independence, it is hard to conceive what consolation can be
+found. Thomas Carlyle, speaking of the joys of living in close union
+with those who love us, and whom we love, says: "It is beautiful; it is
+human! Man lives not otherwise, nor can live contented, anywhere or
+anywhen. Isolation is the sum-total of wretchedness to man. To be cut
+off, to be left solitary; to have a world alien, not your world; all a
+hostile camp for you; not a home at all, of hearts and faces who are
+yours, whose you are! It is the frightfullest enchantment; too truly a
+work of the Evil One. To have neither superior, nor inferior, nor equal,
+united manlike to you. Without father, without child, without brother.
+Man knows no sadder destiny."
+
+
+
+
+CHAPTER XIX.
+
+The State.
+
+
+Out of the family grew the state. The primitive state was an enlarged
+family, of which the father was the head. Citizenship meant kinship,
+real or fictitious. The house or gens was a composite family. Houses
+united into tribes, and the authority of the chieftain over his
+fellow-tribesmen was still based on the fact that they were, either by
+birthright or adoption, his children. The ancient state was the union of
+tribes under one priest and king who was regarded as the father of the
+whole people.
+
+Disputes about the right of succession, and the disadvantage and danger
+of having a tyrant or a weakling rule, just because he happened to be
+the son of the previous ruler, led men to elect their rulers. There are
+to-day states like Russia where the hereditary monarch is the ruler:
+states like the United States where all rulers are elected by the
+people; and states like England where the nominal ruler is an hereditary
+monarch, and the real rulers are chosen by the people.
+
+
+THE DUTY.
+
++The function of the state is the organization of the life of the
+people.+--Men can live together in peace and happiness only on condition
+that they assert for themselves and respect in others certain rights to
+life, liberty, property, reputation, and opinion. My right it is my
+neighbor's duty to observe. His right it is my duty to respect. These
+mutual rights and duties are grounded in the nature of things and the
+constitution of man. They are the conditions which must be observed if
+man is to live in unity with his fellow-men. It is the business of the
+state to define, declare, and enforce these rights and duties. And as
+citizens it is our duty to the state to do all in our power to frame
+just laws; to see that they are impartially and effectively
+administered; to obey these laws ourselves; to contribute our share of
+the funds necessary to maintain the government; and to render military
+service when force is needed to protect the government from overthrow.
+To law and government we owe all that makes life endurable or even
+possible: the security of property; the sanctity of home; the
+opportunity of education; the stability of institutions; the blessings
+of peace; protection against violence and bloodshed. Since the state and
+its laws are essential to the well-being of all men, and consequently of
+ourselves; we owe to it the devotion of our time, our knowledge, our
+influence, yes, our life itself if need be. If it comes to a choice
+between living but a brief time, and that nobly, in devotion to country,
+and living a long time basely, in betrayal of our country's good, no
+true, brave man will hesitate to choose the former. In times of war and
+revolution that choice has been presented to men in every age and
+country: and men have always been found ready to choose the better part;
+death for country, rather than life apart from her. So deep was the
+conviction in the mind of Socrates that the laws of the state should be
+obeyed at all costs, that when he had been sentenced to death unjustly,
+and had an opportunity to escape the penalty by running away, he refused
+to do it on the ground that it was his duty to obey those laws which had
+made him what he was and whose protection he had enjoyed so many years.
+To the friend who tried to induce him to escape he replied that he
+seemed to hear the laws saying to him, "Our country is more to be valued
+and higher and holier far than father or mother. And when we are
+punished by her, whether with imprisonment or stripes, the punishment is
+to be endured in silence; and if she sends us to wounds or death in
+battle, thither we follow as is right; neither may anyone yield or
+retreat or leave his rank, but whether in battle or in a court of law,
+or in any other place, he must do what his city and his country order
+him; or he must change their view of what is just; and if he may do no
+violence to his father or mother, much less may he do violence to his
+country." To do and bear whatever is necessary to maintain that
+organization of life which the state represents is the imperative duty
+of every citizen. This duty to serve the country is correlative to the
+right to be a citizen. No man can be in truth and spirit a citizen on
+any other terms. And not to be a citizen is not to be, in any true and
+worthy meaning of the term, a man.
+
+
+THE VIRTUE.
+
++Love of country, or patriotism, like all love places the object loved
+first and self second.+--In all public action the patriot asks not,
+"What is best for me?" but, "What is best for my country?" Patriotism
+assumes as many forms as there are circumstances and ways in which the
+welfare of the country may be promoted. In time of war the patriot
+shoulders his gun and marches to fight the enemy. In time of election he
+goes to the caucus and the polls, and expresses his opinion and casts
+his vote for what he believes to be just measures and honest men. When
+taxes are to be levied, he gives the assessor a full account of his
+property, and pays his fair share of the expense of government. When one
+party proposes measures and nominates men whom he considers better than
+those of the opposite party, he votes with that party, whether it is for
+his private interest to do so or not. The patriot will not stand apart
+from all parties, because none is good enough for him. He will choose
+the best, knowing that no political party is perfect. He will act with
+that party as long as it continues to seem to him the best; for he must
+recognize that one man standing alone can accomplish no practical
+political result. The moment he is convinced that the party with which
+he has been acting has become more corrupt, and less faithful to the
+interests of the country than the opposite party, he will change his
+vote. Self first, personal friends second, party third, and country
+fourth, is the order of considerations in the mind of the office-seeker,
+the wire-puller, the corrupt politician. Country first, party second,
+personal friends third, and self last is the order in the mind of the
+true citizen, the courageous statesman, the unselfish patriot.
+
+
+THE REWARD.
+
++In return for serving our country we receive a country to serve.+--The
+state makes possible for us all those pursuits, interests, aims, and
+aspirations which lift our lives above the level of the brutes. Through
+the institutions which the state maintains, schools, almshouses, courts,
+prisons, roads, bridges, harbors, laws, armies, police, there is secured
+to the individual the right and opportunity to acquire property, engage
+in business, travel wherever he pleases, share in the products of the
+whole earth, read the books of all nations, reap the fruits of scholarly
+investigation in all countries, take an interest in the welfare and
+progress of mankind. This power of the individual to live a universal
+life, this participation of each in a common and world-wide good, is the
+product of civilization. And civilization is impossible without that
+subordination of each to the just claims of all, which law requires and
+which it is the business of the state to enforce.
+
+
+THE TEMPTATION.
+
++Organization involves a multitude of offices and public servants. Many
+of these offices are less onerous and more lucrative than the average
+man can find elsewhere. Many offices give a man an opportunity to
+acquire dishonest gains.+--Hence arises the great political temptation
+which is to seek office, not as a means of rendering useful and
+honorable service to the country, but as a means to getting an easy
+living out of the country, and at the public expense. The "spoils
+system," which consists in rewarding service to party by opportunity to
+plunder the country: which pays public servants first for their service
+to party, and secondly for service to the country: which makes
+usefulness to party rather than serviceableness to the country the basis
+of appointment and promotion, is the worst evil of our political life.
+"Public office is a public trust." Men who so regard it are the only men
+fit for it. Office so held is one of the most honorable forms of service
+which a man can render to his fellow-men. Office secured and held by the
+methods of the spoils system is a disgrace to the nation that is corrupt
+enough to permit it, and to the man who is base enough to profit by it.
+
+
+THE VICE OF DEFECT.
+
++Betrayal of one's country and disregard of its interests is
+treason.+--In time of war and revolution treason consists in giving
+information to the enemy, surrendering forts, ships, arms, or
+ammunition into his hands; or fighting in such a half-hearted way as to
+invite defeat. Treason under such circumstances is the unpardonable sin
+against country. The traitor is the most despicable person in the state;
+for he takes advantage of the protection the state gives to him and the
+confidence it places in him to stab and murder his benefactor and
+protector.
+
+The essential quality of treason is manifested in many forms in time of
+peace. Whoever sacrifices the known interests of his country to the
+interests of himself, or of his friends, or of his party, is therein
+guilty of the essential crime of treason. Whoever votes for an
+appropriation in order to secure for another man lucrative employment or
+a profitable contract; whoever gives or takes money for a vote; whoever
+increases or diminishes a tax with a view to the business interests, not
+of the country as a whole, but of a few interested parties; whoever
+accepts or bestows a public office on any grounds other than the
+efficiency of service which the office-holder is to render to the
+country; whoever evades his just taxes; whoever suffers bad men to be
+elected and bad measures to become laws through his own negligence to
+vote himself and to influence others to vote for better men and better
+measures, is guilty of treason. For in these, which are the only ways
+possible to him, he has sacrificed the good of his country to the
+personal and private interests of himself and of his friends.
+
+
+THE VICE OF EXCESS.
+
++True and false ambition.+--The service of the country in public office
+is one of the most interesting and most honorable pursuits in which a
+man can engage. Ambition to serve is always noble. Desire for the honors
+and emoluments of public office, however, may crowd out the desire to
+render public service. Such a substitution of selfish for patriotic
+considerations, such an inversion of the proper order of interests in a
+man's mind, is the vice of political ambition. The ambitious politician
+seeks office, not because he seeks to promote measures which he believes
+to be for the public good; not because he believes he can promote those
+interests more effectively than any other available candidate: but just
+because an office makes him feel big; or because he likes the excitement
+of political life; or because he can make money directly or indirectly
+out of it. Such political ambition is as hollow and empty an aim as can
+possess the mind of man. And yet it deceives and betrays great as well
+as little men. It is our old foe of sentimentality, dressed in a new
+garb, and displaying itself on a new stage. It is the substitution of
+one's own personal feelings, for a direct regard for the object which
+makes those feelings possible. It is a very subtle vice: and the only
+safeguard against it is a deep and genuine devotion to country for
+country's sake.
+
+
+THE PENALTY.
+
++A state in which laws were broken, taxes evaded, and corrupt men placed
+in authority could not endure.+--With the downfall of the state would
+arise the brigand, the thief, the murderer, and the reign of dishonesty,
+violence, and terror.
+
+The individual, it is true, may sin against the state and escape the
+full measure of this penalty himself. In that case, however, the penalty
+is distributed over the vast multitude of honest citizens, who bear the
+common injury which the traitor inflicts upon the state. The man who
+betrays his country, may continue to have a country still; but it is no
+thanks to him. It is because he reaps the reward of the loyalty and
+devotion of citizens nobler than himself.
+
+Yet even then the country is not in the deepest sense really his. He
+cannot enjoy its deepest blessings. He cannot feel in his inmost heart,
+"This country is mine. To it I have given myself. Of it I am a true
+citizen and loyal member." He knows he is unworthy of his country. He
+knows that if his country could find him out, and separate him from the
+great mass of his fellow-citizens, she would repudiate him as unworthy
+to be called her son. The traitor may continue to receive the gifts of
+his country; he may appropriate the blessings she bestows with impartial
+hand on the good and on the evil. But the sense that this glorious and
+righteous order of which the state is the embodiment and of which our
+country is the preserver and protector belongs to him; that it is an
+expression of his thought, his will and his affection;--this spiritual
+participation in the life and spirit of the state, this supreme devotion
+to a beloved country, remains for such an one forever impossible. In his
+soul, in his real nature, he is an outcast, an alien, and an enemy.
+
+
+
+
+CHAPTER XX.
+
+Society.
+
+
+Regard for others, merely as individuals, does not satisfy the deepest
+yearnings of our social nature. The family is so much more to us than
+the closest of ties which we can form on lines of business, charity, or
+even friendship; because in place of an aggregate of individuals, each
+with his separate interests, the family presents a life in which each
+member shares in a good which is common to all.
+
+The state makes possible a common good on a much wider scale. Still, on
+a strict construction of its functions, the state merely insures the
+outward form of this wider, common life. The state declares what man
+shall not do, rather than what man shall do, in his relations to his
+fellow-men. To prevent the violation of mutual rights rather than to
+secure the performance of mutual duties, is the fundamental function of
+the state. Of course these two sides cannot be kept entirely apart.
+There is a strong tendency at the present time to enlarge the province
+of the state, and to intrust it with the enforcement of positive duties
+which man owes to his fellow-men, and which class owes to class. Whether
+this tendency is good or bad, whether it is desirable to enforce social
+duties, or to trust them to the unfettered social conscience of
+mankind, is a theoretical question which, for our practical purposes, we
+need not here discuss.
+
+No man liveth unto himself. No man ought to be satisfied with a good
+which is peculiar to himself, from which mankind as a whole are
+excluded. No man can be so satisfied. Ignorance, prejudice, selfishness,
+pride, custom, blind men to this common good, and prevent them from
+making the efforts and sacrifices necessary to realize it. But the man
+who could deliberately prefer to see the world in which he lives going
+to destruction would be a monster rather than a man.
+
++This common life of humanity in which each individual partakes is
+society. Society is the larger self of each individual. Its interests
+and ours are fundamentally one and the same.+--If the society in which
+we live is elevated and pure and noble we share its nobleness and are
+elevated by it. If society is low, corrupt, and degraded, we share its
+corruption, and its baseness drags us down. So vital and intimate is
+this bond between society and ourselves that it is impossible when
+dealing with moral matters to keep them apart. To be a better man,
+without at the same time being a better neighbor, citizen, workman,
+soldier, scholar, or business man, is a contradiction in terms. For life
+consists in these social relations to our fellows. And the better we
+are, the better these social duties will be fulfilled.
+
+Society includes all the objects hitherto considered. Society is the
+organic life of man, in which the particular objects and relations of
+our individual lives are elements and members. Hence in this chapter,
+and throughout the remainder of the book, we shall not be concerned with
+new materials, but with the materials with which we are already
+familiar, viewed in their broader and more comprehensive relationships.
+
+
+THE DUTY.
+
++In each act we should think not merely "How will this act affect me?"
+but "How will this act affect all parties concerned, and society as a
+whole?"+--The interests of all men are my own, by virtue of that common
+society of which they and I are equal members. What is good for others
+is good for me, because, in that broader view of my own nature which
+society embodies, my good cannot be complete unless, to the extent of my
+ability, their good is included in my own. Hence we have the maxims laid
+down by Kant: "Act as if the maxim of thy action were to become by thy
+will a universal law of nature." "So act as to treat humanity, whether
+in thine own person or in that of another, in every case as an end,
+never as a means only." Or as Professor Royce puts the same thought;
+"Act as a being would act who included thy will and thy neighbor's will
+in the unity of one life, and who had therefore to suffer the
+consequences for the aims of both that will follow from the act of
+either." "In so far as in thee lies, act as if thou wert at once thy
+neighbor and thyself. Treat these two lives as one."
+
++The realization of the good of all in and through the act of each is
+the social ideal.+--In everyday matters this can be brought about by
+simply taking account of all the interests of others which will be
+affected by our act. In the relations between employer and employee, for
+instance, profit sharing is the most practical form of realizing this
+community of interest. Such action involves a co-operation of interests
+as the motives of the individual act.
+
+The larger social ends, such as education, philanthropy, reform, public
+improvements, require the co-operation of many individuals in the same
+enterprise. The readiness to contribute a fair share of our time, money,
+and influence to these larger public interests, which no individual can
+undertake alone, is an important part of our social duty. Every
+beneficent cause, every effort to rouse public sentiment against a
+wrong, or to make it effective in the enforcement of a right; every
+endeavor to unite men in social intercourse; every plan to extend the
+opportunities for education; every measure for the relief of the
+deserving poor, and the protection of homeless children; every wise
+movement for the prevention of vice, crime, and intemperance, is
+entitled to receive from each one of us the same intelligent attention,
+the same keenness of interest, the same energy of devotion, the same
+sacrifice of inclination and convenience, the same resoluteness and
+courage of action that we give to our private affairs.
+
++Co-operation, then, is of two kinds, inward and outward: co-operation
+between the interests of others and of ourselves in the motive to our
+individual action; and co-operation of our action with the action of
+others to accomplish objects too vast for private undertaking.+--Both
+forms of co-operation are in principle the same; they strengthen and
+support each other. The man who is in the habit of considering the
+interests of others in his individual acts will be more ready to unite
+with others in the promotion of public beneficence. And on the other
+hand the man who is accustomed to act with others in large public
+movements will be more inclined to act for others in his personal
+affairs. The reformer and philanthropist is simply the man of private
+generosity and good-will acting out his nature on a larger stage.
+
+
+THE VIRTUE.
+
++Public spirit is the life of the community in the heart of the
+individual.+--This recognition that we belong to society, and that
+society belongs to us, that its interests are our interests, that its
+wrongs are ours to redress, its rights are ours to maintain, its losses
+are ours to bear, its blessings are ours to enjoy, is public spirit.
+
+A generous regard for the public welfare, a willingness to lend a hand
+in any movement for the improvement of social conditions, a readiness
+with work and influence and time and money to relieve suffering,
+improve sanitary conditions, promote education and morality, remove
+temptation from the weak, open reading-rooms and places of harmless
+resort for the unoccupied in their evening hours, to bind together
+persons of similar tastes and pursuits--these are the marks of public
+spirit; these are the manifestations of social virtue.
+
++Politeness is love in little things.+--Toward individuals whom we meet
+in social ways this recognition of our common nature and mutual rights
+takes the form of politeness and courtesy. Politeness is proper respect
+for human personality. Rudeness results from thinking exclusively about
+ourselves, and caring nothing for the feelings of anybody else. The
+sincere and generous desire to bring the greatest pleasure and the least
+pain to everyone we meet will go a long way toward making our manners
+polite and courteous.
+
+Still, society has agreed upon certain more or less arbitrary ways for
+facilitating social intercourse; it has established rules for conduct on
+social occasions, and to a certain extent prescribed the forms of words
+that shall be used, the modes of salutation that shall be employed, the
+style of dress that shall be worn, and the like. A due respect for
+society, and for the persons whom we meet socially, demands that we
+shall acquaint ourselves with these rules of etiquette, and observe them
+in our social intercourse. Like all forms, social formalities are easily
+carried to excess, and frequently kill the spirit they are intended to
+express. As a basis, however, for the formation of acquaintances, and
+for large social gatherings, a good deal of formality is necessary.
+
+
+THE REWARD.
+
++The complete expression and outgo of our nature is freedom.+--Since man
+is by nature social, since sympathy, friendship, co-operation and
+affection are essential attributes of man, it follows that the exercise
+of these social virtues is itself the satisfaction of what is
+essentially ourselves.
+
+The man who fulfills his social duties is free, for he finds an open
+field and an unfettered career for the most essential faculties of his
+nature. The social man always has friends whom he loves; work which he
+feels to be worth doing; interests which occupy his highest powers;
+causes which appeal to his deepest sympathies. Such a life of rounded
+activity, of arduous endeavor, of full, free self-expression is in
+itself the highest possible reward. It is the only form of satisfaction
+worthy of man. It is in the deepest sense of the word success. For as
+Lowell says:
+
+     All true whole men succeed, for what is worth
+     Success's name, unless it be the thought,
+     The inward surety to have carried out
+     A noble purpose to a noble end.
+
+
+THE TEMPTATION.
+
++Instead of regarding society as a whole, and self as a member of that
+whole, it is possible to regard self as distinct and separate from
+society, and to make the interests of this separated and detached self
+the end and aim of action.+--This temptation is self-interest. It
+consists in placing the individual self, with its petty, private,
+personal interests, above the social self, with the large, public,
+generous interests of the social order.
+
+From one point of view it is easy to cheat society, and deprive it of
+its due. We can shirk our social obligations; we can dodge
+subscriptions; we can stay at home when we ought to be at the committee
+meeting, or the public gathering; we can decline invitations and refuse
+elections to arduous offices, and at the same time escape many of the
+worst penalties which would naturally follow from our neglect. For
+others, more generous and noble than we, will step in and take upon
+themselves our share of the public burdens in addition to their own. We
+may flatter ourselves that we have done a very shrewd thing in
+contriving to reap the benefits without bearing the burdens of society.
+There is, as we shall see, a penalty for negligence of social duty, and
+that too most sure and terrible. Self-interest is the seed, of which
+meanness is the full-grown plant, and of which social constraint and
+slavishness are the final fruits.
+
+
+THE VICE OF DEFECT.
+
++Lack of public spirit is meanness.+--The mean man is he who
+acknowledges no interest and recognizes no obligation outside the narrow
+range of his strictly private concerns. As long as he is comfortable he
+will take no steps to relieve the distress of others. If his own
+premises are healthy, he will contribute nothing to improve the sanitary
+condition of his village or city. As long as his own property is secure
+he cares not how many criminals are growing up in the street, how many
+are sent to prison, or how they are treated after they come there. He
+favors the cheapest schools, the poorest roads, the plainest public
+buildings, because he would rather keep his money in his own pocket than
+contribute his share to maintain a thoroughly efficient and creditable
+public service. He will give nothing he can help giving, do nothing he
+can help doing, to make the town he lives in a healthier, happier,
+purer, wiser, nobler place. Meanness is the sacrifice of the great
+social whole to the individual. It is selfishness, stinginess, and
+ingratitude combined. It is the disposition to receive all that society
+contributes to the individual, and to give nothing in return. It is a
+willingness to appropriate the fruits of labors in which one refuses to
+bear a part.
+
+
+THE VICE OF EXCESS.
+
++The officious person is ready for any and every kind of public service,
+providing he can be at the head of it. There is no end to the work he
+will do if he can only have his own way.+--He wants to be prime mover in
+every enterprise: to be chairman of the committee; to settle every
+question that comes up; to "run" things according to his own ideas. Such
+people are often very useful. It is generally wisest not to meddle much
+with them. The work may not be done in the best way by these officious
+people; but without them a great deal of public work would never be done
+at all. The vice, however, seriously impairs one's usefulness. The
+officious person is hard to work with. Men refuse to have anything to do
+with him. And so he is left to do his work for the most part alone.
+Officiousness is, in reality, social ambition; and that again as we saw
+resolves itself into sentimentality;--the regard for what we and others
+think of ourselves, rather than straightforward devotion to the ends
+which we pretend to be endeavoring to promote. Officiousness is
+self-seeking dressed up in the uniform of service. The officious person,
+instead of losing his private self in the larger life of society, tries
+to use the larger interests of society in such a way as to make them
+gratify his own personal vanity and sense of self-importance.
+
+
+THE PENALTY.
+
++All meanness and self-seeking are punished by lack of freedom or
+constraint; though frequently the constraint is inward and spiritual
+rather than outward and physical.+--We have seen that to the man of
+generous public spirit society presents a career for the unfolding and
+expansion of his social powers. To such a man society, with its claims
+and obligations, is an enlargement of his range of sympathy, a widening
+of his spiritual horizon, and on that account a means of larger liberty
+and fuller freedom.
+
+To the mean and selfish man, on the contrary, society presents itself as
+an alien force, a hard task-master, making severe requirements upon his
+time, imposing cramping limitations on his self-indulgence, levying
+heavy taxes upon his substance; prescribing onerous rules and
+regulations for his conduct.
+
+By excluding society from the sphere of interests with which he
+identifies himself, the mean man, by his own meanness, makes society
+antagonistic to him, and himself its reluctant and unwilling slave.
+Serve it to some extent he must; but the selfishness and meanness of his
+own attitude toward it, makes social service, not the willing and joyous
+offering of a free and devoted heart, but the slavish submission of a
+reluctant will, forced to do the little that it cannot help doing by
+legal or social compulsion.
+
+To him society is not a sphere of freedom, in which his own nature is
+enlarged, intensified, liberated; and so made richer, happier, nobler,
+and freer. To him society is an external power, compelling him to make
+sacrifices he does not want to make; to do things he does not want to
+do; to contribute money which he grudges, and to conform to requirements
+which he hates. By trying to save the life of self-interest and
+meanness, he loses the life of generous aims, noble ideals, and heroic
+self devotion.
+
+By refusing the career of noble freedom which social service offers to
+each member of the social body, he is constrained to obey a social law
+which he has not helped to create, and to serve the interests of a
+society of which he has refused to be in spirit and truth a part.
+
+This living in a world which we do not heartily acknowledge as our own;
+this subjection to an authority which we do not in principle recognize
+and welcome as the voice of our own better, larger, wiser, social
+self,--this is constraint and slavery in its basest and most degrading
+form.
+
+
+
+
+CHAPTER XXI.
+
+Self.
+
+
+Hitherto we have considered things, relations, persons, and institutions
+outside ourselves as the objects which together constitute our
+environment.
+
+The self is not a new object, but rather the bond which binds together
+into unity all the experiences of life. It is their relation to this
+conscious self which gives to all objects their moral worth. Every act
+upon an object reacts upon ourselves. The virtues and vices, the rewards
+and penalties that we have been studying are the various reactions of
+conduct upon ourselves. This chapter then will be a comprehensive review
+and summary of all that has gone before. Instead of taking one by one
+the particular reactions which follow particular acts with reference to
+particular objects, we shall now look at conduct as a whole; regard our
+environment in its totality; and consider duty, virtue, and self in
+their unity.
+
+
+THE DUTY.
+
++The duty we owe to ourselves is the realization of our capacities and
+powers in harmony with each other, and in proportion to their worth as
+elements in a complete individual and social life.+--We have within us
+the capacity for an ever increasing fullness and richness and intensity
+of life. The materials out of which this life is to be developed are
+ready to our hands in those objects which we have been considering. One
+way of conduct toward these objects, which we have called duty; one
+attitude of mind and will toward them which we have called virtue, leads
+to those completions and fulfillments of ourselves which we have called
+rewards. Duty then to self; duty in its most comprehensive aspect, is
+the obligation which the existence of capacity within and material
+without imposes on us to bring the two together in harmonious relations,
+so as to realize the capacities and powers of ourselves and of others,
+and promote society's well being. In simpler terms our fundamental duty
+is to make the most of ourselves; and to become as large and genuine a
+part of the social world in which we live as it is possible for us to
+be.
+
+
+THE VIRTUE.
+
++The habit of seeking to realize the highest capacities and widest
+relationships of our nature in every act is conscientiousness.
+Conscience is our consciousness of the ideal in conduct and character.
+Conscience is the knowledge of our duty, coupled as that knowledge
+always is with the feeling that we ought to do it.+--Knowledge of any
+kind calls up some feeling appropriate to the fact known. Knowledge that
+a given act would realize my ideal calls up the feeling of
+dissatisfaction with myself until that act is performed; because that
+is the feeling appropriate to the recognition of an unrealized yet
+attainable ideal. Conscience is not a mysterious faculty of our nature.
+It is simply thought and feeling, recognizing and responding to the fact
+of duty, and reaching out toward virtue and excellence.
+
+The objective worth of the deliverances and dictates of the conscience
+of the individual, depends on the degree of moral enlightenment and
+sensitiveness he has attained. The conscience of an educated Christian
+has a worth and authority which the conscience of the benighted savage
+has not. Since conscience is the recognition of the ideal of conduct and
+character, every new appreciation of duty and virtue gives to conscience
+added strength and clearness.
+
++The absolute authority of conscience.+--Relatively to the individual
+himself, at the time of acting, his own individual conscience is the
+final and absolute authority. The man who does what his conscience tells
+him, does the best that he can do. For he realizes the highest ideal
+that is present to his mind. A wiser man than he might do better than
+this man, acting according to his conscience, is able to do. But this
+man, with the limited knowledge and imperfect ideal which he actually
+has, can do no more than obey his conscience which bids him realize the
+highest ideal that he knows. The act of the conscientious man may be
+right or wrong, judged by objective, social standards. Judged by
+subjective standards, seen from within, every conscientious act is,
+relatively to the individual himself, a right act. We should spare no
+pains to enlighten our conscience, and make it the reflection of the
+most exalted ideals which society has reached. Having done this,
+conscience becomes to us the authoritative judge for us of what we
+shall, and what we shall not do. The light of conscience will be clear
+and pure, or dim and clouded, according to the completeness of our moral
+environment, training, and insight. But clear or dim, high or low,
+sensitive or dull, the light of conscience is the only light we have to
+guide us in the path of virtue. In hours of leisure and study it is our
+privilege to inform and clarify this consciousness of the ideal. That
+has been the purpose of the preceding pages. When the time for action
+comes, then, without a murmur, without an instant's hesitation, the
+voice of conscience should be implicitly obeyed. Conscientiousness is
+the form which all the virtues take, when viewed as determinations of
+the self. It is the assertion of the ideal of the self in its every act.
+
+
+THE REWARD.
+
++Character the form in which the result of virtuous conduct is
+preserved.+--It is neither possible nor desirable to solve each question
+of conduct as it arises by conscious and explicit reference to rules and
+principles. Were we to attempt to do so it would make us prigs and
+prudes.
+
+What then is the use of studying at such length the temptations and
+duties, the virtues and vices, with their rewards and penalties, if all
+these things are to be forgotten and ignored when the occasions for
+practical action arrive?
+
+The study of ethics has the same use as the study of writing, grammar,
+or piano-playing. In learning to write we have to think precisely how
+each letter is formed, how one letter is connected with another, where
+to use capitals, where to punctuate and the like. But after we have
+become proficient in writing, we do all this without once thinking
+explicitly of any of these things. In learning to play the piano we have
+to count out loud in order to keep time correctly, and we are obliged to
+stop and think just where to put the finger in order to strike each
+separate note. But the expert player does all these things without the
+slightest conscious effort.
+
+Still, though the particular rules and principles are not consciously
+present in each act of the finished writer or musician, they are not
+entirely absent. When the master of these arts makes a mistake, he
+recognizes it instantly, and corrects it, or endeavors to avoid its
+repetition. This shows that the rule is not lost. It has ceased to be
+before the mind as a distinct object of consciousness. It is no longer
+needed in that form for ordinary purposes. Instead, it has come to be a
+part of the mind itself--a way in which the mind works instinctively. As
+long as the mind works in conformity with the principle, it is not
+distinctly recognized, because there is no need for such recognition.
+The principle comes to consciousness only as a power to check or
+restrain acts that are at variance with it.
+
+It is in this way that the practical man carries with him his ethical
+principles. He does not stop to reason out the relation of duty and
+virtue to reward, or of temptation and vice to penalty, before he
+decides to help the unfortunate, or to be faithful to a friend, or to
+vote on election day. This trained, habitual will, causing acts to be
+performed in conformity to duty and virtue, yet without conscious
+reference to the explicit principles that underlie them, is character.
+
+It is chiefly in the formation of character that the explicit
+recognition of ethical principles has its value. Character is a storage
+battery in which the power acquired by our past acts is accumulated and
+preserved for future use.
+
+It is through this power of character, this tendency of acts of a given
+nature to repeat and perpetuate themselves, that we give unity and
+consistency to our lives. This also is the secret of our power of
+growth. As soon as one virtue has become habitual and enters into our
+character, we can leave it, trusting it in the hands of this unconscious
+power of self-perpetuation; and then we can turn the energy thus freed
+toward the acquisition of new virtues.
+
+Day by day we are turning over more and more of our lives to this domain
+of character. Hence it is of the utmost importance to allow nothing to
+enter this almost irrevocable state of unconscious, habitual character
+that has not first received the approval of conscience, the sanction of
+duty, and the stamp of virtue. Character, once formed in a wrong
+direction, may be corrected. But it can be done only with the greatest
+difficulty, and by a process as hard to resolve upon as the amputation
+of a limb or the plucking out of an eye.
+
+The greater part of the principles of ethics we knew before we undertook
+this formal study. We learned them from our parents; we picked them up
+in contact with one another in the daily intercourse of life. The value
+of our study will not consist so much in new truths learned, as in the
+clearer and sharper outlines which it will have given to some of the
+features of the moral ideal. The definite results of such a study we
+cannot mark or measure. Just as sunshine and rain come to the plants and
+trees, and then seem to vanish, leaving no visible or tangible trace
+behind; yet the plants and trees are different from what they were
+before, and have the heat and moisture stored up within their structure
+to burst forth into fresher and larger life; in like manner, though we
+should forget every formal statement that we have read, yet we could not
+fail to be affected by the incorporation within ourselves in the form of
+character of some of these principles of duty and virtue which we have
+been considering. It has been said: "Sow an act, and you reap a habit;
+sow a habit and you reap a character; sow a character and you reap a
+destiny."
+
+
+THE TEMPTATION.
+
++Pleasure not a reliable guide to conduct.+--The realization of capacity
+brings with it pleasure. The harmonious realization of all our powers
+would bring harmonious and permanent pleasure or happiness. Pleasure is
+always to be welcomed as a sign of health and activity. Other things
+being equal, the more pleasure we have the better. It is possible
+however to abstract the pleasure from the activity which gives rise to
+it, and make pleasure the end for which we act. This pursuit of pleasure
+for pleasure's sake is delusive and destructive. It is delusive, because
+the direct aim at pleasure turns us aside from the direct aim at
+objects. And when we cease to aim directly at objects, we begin to lose
+the pleasure and zest which only a direct pursuit of objects can
+produce. For instance, we all know that if we go to a picnic or a party
+thinking all the while about having a good time, and asking ourselves
+every now and then whether we are having a good time or not, we find the
+picnic or party a dreadful bore, and ourselves perfectly miserable. We
+know that the whole secret of having a good time on such occasions is to
+get interested in something else; a game, a boat-ride, anything that
+makes us forget ourselves and our pleasures, and helps us to lose
+ourselves in the eager, arduous, absorbing pursuit of something outside
+ourselves. Then we have a glorious time.
+
+The direct pursuit of pleasure is destructive of character, because it
+judges things by the way they affect our personal feelings; which is a
+very shallow and selfish standard of judgment; and because it centers
+interest in the merely emotional side of our nature, which is peculiar
+to ourselves; instead of in the rational part of our nature which is
+common to all men, and unites us to our fellows.
+
+Duty demands not the hap-hazard realization of this or that side of our
+nature. Yet this is what the pursuit of pleasure would lead to. Duty
+demands the realization of all our faculties, in harmony with each
+other, and in proportion to their worth. And to this proportioned and
+harmonious realization, pleasure, pure and simple, is no guide at all.
+Hence, as Aristotle remarks, "In all cases we must be specially on our
+guard against pleasant things and against pleasure: for we can scarce
+judge her impartially." "Again, as the exercises of our faculties differ
+in goodness and badness, and some are to be desired and some to be
+shunned, so do the several pleasures differ; for each exercise has its
+proper pleasure. The pleasure which is proper to a good activity, then,
+is good, and that which is proper to one that is not good is bad." "As
+the exercises of the faculties vary, so do their respective pleasures."
+
+To the same effect John Stuart Mill says that the pleasures which result
+from the exercise of the higher faculties are to be preferred. "It is
+better to be a human being dissatisfied, than a pig satisfied; better to
+be Socrates dissatisfied than a fool satisfied." Whether it is possible
+to stretch, and qualify, and attenuate the conception of pleasure so as
+to make it cover the ideal of human life, without having it, like a
+soap-bubble, burst in the process, is a question foreign to the
+practical purpose of this book. That pleasure, as ordinarily understood
+by plain people, is a treacherous, dangerous, and ruinous guide to
+conduct, moralists of every school declare. Pleasure is the most subtle
+and universal form of temptation. Pleasure is the accompaniment of all
+exercise of power. When it comes rightly it is to be accepted with
+thankfulness. We must remember however that the quality of the act
+determines the worth of the pleasure; and that the amount of pleasure
+does not determine the quality of the act. A pleasant act may be right,
+and it may be wrong. Whether we ought to do it or not must in every case
+be decided on higher grounds.
+
+To the boy who says, "I should like to be something that would make me a
+great man, and very happy besides--something that would not hinder me
+from having a great deal of pleasure"--George Eliot represents "Romola"
+as replying, "That is not easy, my Lillo. It is only a poor sort of
+happiness that could ever come by caring very much about our own narrow
+pleasures. We can only have the highest happiness, such as goes along
+with being a great man, by having wide thoughts, and much feeling for
+the rest of the world as well as for ourselves; and this sort of
+happiness often brings so much pain with it that we can only tell it
+from pain by its being what we would choose before everything else,
+because our souls see it is good. And so, my Lillo, if you mean to act
+nobly and seek to know the best things God has put within reach of men,
+you must learn to fix your mind on that end, and not on what will happen
+to you because of it. And remember, if you were to choose something
+lower, and make it the rule of your life to seek your own pleasure and
+escape from what is disagreeable, calamity might come just the same; and
+it would be calamity falling on a base mind, which is the one form of
+sorrow that has no balm in it, and that may well make a man say--It
+would have been better for me if I had never been born."
+
+
+THE VICE OF DEFECT.
+
++The unscrupulous man acts as he happens to feel like acting.+--Whatever
+course of conduct presents itself as pleasant, or profitable, or easy,
+he adopts. Anything is good enough for him. He seeks to embody no ideal,
+aims consistently at no worthy end, acknowledges no duty, but simply
+yields himself a passive instrument for lust, or avarice, or cowardice,
+or falsehood to play upon. Refusing to be the servant of virtue he
+becomes the slave of vice. Disowning the authority of duty and the
+ideal, he becomes the tool of appetite, the football of circumstance.
+Unscrupulousness is the form of all the vices of defect, when viewed in
+relation to that absence of regard for realization of self, which is
+their common characteristic.
+
+
+THE VICE OF EXCESS.
+
++The exclusive regard for self, in abstraction from those objects and
+social relationships through which alone the self can be truly realized,
+leads to formalism.+--Formalism keeps the law simply for the sake of
+keeping it. Conscientiousness, if it is wise and well-balanced,
+reverences the duties and requirements of the moral life, because these
+duties are the essential conditions of individual and social well-being.
+The law is a means to well-being, which is the end. Formalism makes the
+law an end in itself; and will even sacrifice well-being to law, when
+the two squarely conflict.
+
++Extreme cases in which moral laws may be suspended.+--The particular
+duties, virtues, and laws which society has established and recognized
+are the expressions of reason and experience declaring the conditions of
+human well-being. As such they deserve our profoundest respect; our
+unswerving obedience. Still it is impossible for rules to cover every
+case. There are legitimate, though very rare, exceptions, even to moral
+laws and duties. For instance it is a duty to respect the property of
+others. Yet to save the life of a person who is starving, we are
+justified in taking the property of another without asking his consent.
+To save a person from drowning, we may seize a boat belonging to
+another. To spread the news of a fire, we may take the first horse we
+find, without inquiring who is the owner. To save a sick person from a
+fatal shock, we may withhold facts in violation of the strict duty of
+truthfulness. To promote an important public measure, we may
+deliberately break down our health, spend our private fortune, and
+reduce ourselves to helpless beggary. Such acts violate particular
+duties. They break moral laws. And yet they all are justified in these
+extreme cases by the higher law of love; by the greater duty of devotion
+to the highest good of our fellow-men. The doctrine that "the end
+justifies the means" is a mischievous and dangerous doctrine. Stated in
+that unqualified form, it is easily made the excuse for all sorts of
+immorality. The true solution of the seeming conflict of duties lies in
+the recognition that the larger social good justifies the sacrifice of
+the lesser social good when the two conflict. One must remember,
+however, that the universal recognition of established duties and laws
+is itself the greatest social good; and only the most extreme cases can
+justify a departure from the path of generally recognized and
+established moral law.
+
+These extreme cases when they occur, however, must be dealt with
+bravely. The form of law and rule must be sacrificed to the substance of
+righteousness and love when the two conflict. As Professor Marshall
+remarks in the chapter of his "History of Greek Philosophy" which deals
+with Socrates, "The highest activity does not always take the form of
+conformity to rule. There are critical moments when rules fail, when, in
+fact, obedience to rule would mean disobedience to that higher law, of
+which rules and formulae are at best only an adumbration."
+
+There is nothing more contemptible than that timid, self-seeking virtue
+which will sacrifice the obvious well-being of others to save itself the
+pain of breaking a rule. There is nothing more pitiful than that
+self-righteous virtue which does right, not because it loves the right,
+still less because it loves the person who is affected by its action,
+but simply because it wants to keep its own sweet sense of
+self-righteousness unimpaired. Mrs. Browning gives us a clear example of
+this "harmless life, she called a virtuous life," in the case of the
+frigid aunt of "Aurora Leigh":
+
+                           From that day, she did
+     Her duty to me (I appreciate it
+     In her own word as spoken to herself),
+     Her duty, in large measure, well-pressed out,
+     But measured always. She was generous, bland,
+     More courteous than was tender, gave me still
+     The first place,--as if fearful that God's saints
+     Would look down suddenly and say, 'Herein
+     You missed a point, I think, through lack of love.'
+
+
+THE PENALTY.
+
++Just as continuity in virtue strengthens and unifies character and
+makes life a consistent and harmonious whole; so self-indulgence in
+vicious pleasures disorganizes a man's life and eats the heart out of
+him.+--Corrupt means literally broken. The corrupt man has no soundness,
+no solidity, no unity in his life. He cannot respect himself. Others
+cannot put confidence in him. There is no principle binding each part of
+his life to every other, and holding the whole together. The other words
+by which we describe such a life all spring from the same conception. We
+call such a person dissolute; and dissolute means literally separated,
+loosed, broken apart. We call him dissipated; and dissipated means
+literally scattered, torn apart, thrown away.
+
+These forms of statement all point to the same fact, that the
+unscrupulous pleasure-seeker, the selfish, vicious man has no
+consistent, continuous, coherent life whatever. "The unity of his
+being," as Janet says, "is lost in the multiplicity of his sensations."
+His life is a mere series of disconnected fragments. There is no growth,
+no development. There is nothing on which he can look with approval; no
+consistent career of devotion to worthy objective ends, the fruits of
+which can be witnessed in the improvement of the world in which he has
+lived, and stored up in the character which he has formed.
+
+
+
+
+CHAPTER XXII.
+
+God.
+
+
+In the last chapter we saw that the particular objects and duties which
+make up our environment and moral life are not so many separate affairs;
+but all have a common relation to the self, and its realization. We saw
+that this common relation to the self gives unity to the world of
+objects, the life of duty, the nature of virtue, and the character which
+crowns right living.
+
+There is, however, a deeper, more comprehensive unity in the moral world
+than that which each man constructs for his individual self. The world
+of objects is included in a universal order. The several duties are
+parts of a comprehensive righteousness, which includes the acts of all
+men within its rightful sway. The several virtues are so many aspects of
+one all-embracing moral ideal. The rewards and penalties which follow
+virtue and vice are the expression of a constitution of things which
+makes for righteousness. The Being whose thought includes all objects in
+one comprehensive universe of reason; whose will is uttered in the voice
+of duty; whose holiness is revealed in the highest ideal of virtue we
+can form; and whose authority is declared in those eternal and
+indissoluble bonds which bind virtue and reward, vice and penalty,
+together, is God.
+
+
+THE DUTY.
+
++Communion with God is the safeguard of virtue, the secret of resistance
+to temptation, the source of moral and spiritual power.+--Our minds are
+too small to carry consciously and in detail; our wills are too frail to
+hold in readiness at every moment the principles and motives of moral
+conduct. God alone is great enough for this.
+
+We can make him the keeper of our moral precepts and the guardian of our
+lives. And then when we are in need of guidance, help, and strength, we
+can go to him, and by devoutly seeking to know and do his will, we can
+recover the principles and reinforce the motives of right conduct that
+we have intrusted to his keeping; and ofttimes we get, in addition,
+larger views of duty and nobler impulses to virtue than we have ever
+consciously possessed before. Just as the love of father or mother
+clarifies a child's perception of what is right, and intensifies his
+will to do it, so the love of God has power to make us strong to resist
+temptation, resolute to do our duty, and strenuous in the endeavor to
+advance the kingdom of righteousness and love.
+
+Into the particular doctrines and institutions of religion it is not the
+purpose of this book to enter. These are matters which each individual
+learns best from his own father and mother, and from the church in which
+he has been brought up. Our account of ethics, however, would be
+seriously incomplete, were we to omit to point out the immense and
+indispensable strength and help we may gain for the moral life, by
+approaching it in the religious spirit.
+
++Ethics and religion each needs the other.+--They are in reality, one
+the detailed and particular, the other the comprehensive and universal
+aspect of the same world of duty and virtue. Morality without religion
+is a cold, dry, dreary, mass of disconnected rules and requirements.
+Religion without morality, is an empty, formal, unsubstantial shadow.
+Only when the two are united, only when we bring to the particular
+duties of ethics the infinite aspiration and inspiration of religion,
+and give to the universal forms of religion the concrete contents of
+human and temporal relationships, do we gain a spiritual life which is
+at the same time clear and strong, elevated and practical, ideal and
+real.
+
+
+THE VIRTUE.
+
++Just as God includes all objects in his thought, all duties in his
+will, all virtues in his ideal; so the man who communes with him, and
+surrenders his will to him in obedience and trust and love, partakes of
+this same wholeness and holiness.+--Loving God, he is led to love all
+that God loves, to love all good. And holiness is the love of all that
+is good and the hatred of all that is evil.
+
+Complete holiness is not wrought out in its concrete relations all at
+once, nor ever in this earthly life, by the religious, any more than by
+the moral man. Temptations are frequent all along the way, and the falls
+many and grievous to the last. But from all deliberately cherished
+identification of his inmost heart and will with evil, the truly
+religious man is forevermore set free. From the moment one's will is
+entirely surrendered to God, and the divine ideal of life and conduct is
+accepted, a new and holy life begins.
+
+Old temptations may surprise him into unrighteous deeds; old habits may
+still assert themselves, old lusts may drift back on the returning tides
+of past associations; old vices may continue to crop out.
+
+In reality, however, they are already dead. They are like the leaves
+that continue to look green upon the branches of a tree that has been
+cut down; or the momentum of a train after the steam is shut off and the
+brakes are on.
+
+God, who is all-wise, sees that in such a man sin is in principle dead;
+and he judges him accordingly. If penitence for past sins and present
+falls be genuine; if the desire to do his will be earnest; He takes the
+will for the deed, penitence for performance, aspiration for attainment.
+Such judgment is not merely merciful. It is just. Or rather, it is the
+blending of mercy and justice in love. It is judgment according to the
+deeper, internal aspect of a man, instead of judgment according to the
+superficial, outward aspect. For the will is the center and core of
+personality. What a man desires and strives for with all his heart,
+that he is. What he repents of and repudiates with the whole strength of
+his frail and imperfect nature, that he has ceased to be.
+
+Thus religion, or whole-souled devotion to God, gives a sense of
+completeness, and attainment, and security, and peace, which mere
+ethics, or adjustment to the separate fragmentary objects which
+constitute our environment, can never give. The moral life is from its
+very nature partial, fragmentary, and finite. The religious life by
+penitence and faith and hope and love, rises above the finite with its
+limitations, and the temporal with its sins and failings, and lays hold
+on the infinite ideal and the eternal goodness, with its boundless
+horizon and its perfect peace. The religious life, like the moral, is
+progressive. But, as Principal Caird remarks, "It is progress, not
+towards, but within, the infinite." Union with God in sincere devotion
+to his holy will, is the "promise and potency" of harmonious relations
+with that whole ethical and spiritual universe which his thought and
+will includes.
+
+
+THE REWARD.
+
++The reward of communion with God and comprehensive righteousness of
+conduct is spiritual life.+--The righteous man, the man who walks with
+God, is in principle and purpose identified with every just cause, with
+every step of human progress, with every sphere of man's well-being. To
+him property is a sacred trust, time a golden opportunity, truth a
+divine revelation, Nature the visible garment of God, humanity a holy
+brotherhood, the family, society, and the state are God-ordained
+institutions, with God-given laws. Through the one fundamental devotion
+of his heart and will to God, the religious man is made a partaker in
+all these spheres of life in which the creative will of God is
+progressively revealed. All that is God's belong to the religious man.
+For he is God's child. And all these things are his inheritance.
+
+To the religious man, therefore, there is open a boundless career for
+service, sacrifice, devotion and appropriation. Every power, every
+affection, every aspiration within him has its counterpart in the
+outward universe. The universe is his Father's house; and therefore his
+own home. All that it contains are so many opportunities for the
+development and realization of his God-given nature.
+
+To dwell in active, friendly, loving relation to all that is without; to
+be
+
+                  wedded to this goodly universe
+     In love and holy passion,
+
+to be heirs with God of the spiritual riches it contains: this is life
+indeed. "The gift of God is eternal life."
+
++Religion is the crown and consummation of ethics.+--Religion gathers up
+into their unity the scattered fragments of duty and virtue which it has
+been the aim of our ethical studies to discern apart. Religion presents
+as the will of the all-wise, all-loving Father, those duties and virtues
+which ethics presents as the conditions of our own self-realization.
+Religion is the perfect circle of which the moral virtues are the
+constituent arcs. Fullness of life is the reward of righteousness, the
+gift of God, the one comprehensive good, of which the several rewards
+which follow the practice of particular duties and virtues are the
+constituent elements.
+
+
+THE TEMPTATION.
+
++The universal will of God, working in conformity with impartial law,
+and seeking the equal good of all, often seems to be in sharp conflict
+with the interests of the individual self.+--If his working is
+irresistible we are tempted to repine and rebel. If his will is simply
+declared, and left for us to carry out by the free obedience of our
+wills, then we are tempted to sacrifice the universal good to which the
+divine will points, and to assert instead some selfish interest of our
+own. Self-will is, from the religious point of view, the form of all
+temptation. The ends at which God aims when he bids us sacrifice our
+immediate private interests are so remote that they seem to us unreal;
+and often they are so vast that we fail to comprehend them at all. In
+such crises faith alone can save us--faith to believe that God is wiser
+than we are, faith to believe that his universal laws are better than
+any private exceptions we can make in our own interest, faith to
+believe that the universal good is of more consequence than our
+individual gain. Such faith is hard to grasp and difficult to maintain;
+and consequently the temptation of self-will is exceedingly seductive,
+and is never far from any one of us.
+
+
+THE VICE OF DEFECT.
+
++Sin is short-coming, missing the mark of our true being, which is to be
+found only in union with God.+--Sin is the attempt to live apart from
+God, or as if there were no God. It is transgression of his laws. It is
+the attempt to make a world of our own, from which in whole or in part
+we try to exclude God, and escape the jurisdiction of his laws. All
+wrong-doing, all vice, all neglect of duty, is in reality a violation of
+the divine will. But not until the individual comes to recognize the
+divine will, and in spite of this recognition that all duty is divine,
+deliberately turns aside from God and duty together, does vice become
+sin.
+
+
+THE VICE OF EXCESS.
+
++Devotion to God as distinct from or in opposition to devotion to those
+concrete duties and human relationship wherein the divine will is
+expressed, is hypocrisy.+--"If a man say I love God and hateth his
+brother he is a liar: for he that loveth not his brother whom he hath
+seen, cannot love God whom he hath not seen."
+
+Pure religion begins in faith and ends in works. It draws from God the
+inspiration to serve in righteousness and love our fellow-men. If faith
+stop short of God, and rest in church, or creed, or priest; if work stop
+short of actual service of our fellow-men, and rest in splendor of
+ritual or glow of pious feeling, or orthodoxy of belief; then our
+religion becomes a vain and hollow thing, and we become Pharisees and
+hypocrites.
+
+
+THE PENALTY.
+
++The wages of sin is death.+--The penalty of each particular vice we
+have seen to be the dwarfing, stunting, decay, and deadening of that
+particular side of our nature that is effected by it. Intemperance
+brings disease; wastefulness brings want; cruelty brings brutality;
+ugliness brings coarseness; exclusiveness brings isolation; treason
+brings anarchy. Just in so far as one cuts himself off from the moral
+order which is the expression of God's will; just in so far as there is
+sin, there is privation, deadening, and decay. As long as we live in
+this world it is impossible to live an utterly vicious life; to cut
+ourselves off completely from God and his order and his laws. To do that
+would be instant death. The man who should embody all the vices and none
+of the virtues, would be intolerable to others, unendurable even to
+himself. The penalty of an all-round life of vice and sin would be
+greater than man could endure and live. This fearful end is seldom
+reached in this life. Some redeeming virtues save even the worst of men
+from this full and final penalty of sin. The man, however, who
+deliberately rejects God as his friend and guide to righteous living;
+the man who deliberately makes self-will and sin the ruling principle of
+his life, is started on a road, which, if followed to the end, leads
+inevitably to death. He is excluding himself from that sphere of good,
+that career of service and devotion, wherein alone true life is to be
+found. He is banishing himself to that outer darkness which is our
+figurative expression for the absence of all those rewards of virtue and
+the presence of all those penalties of vice which our previous studies
+have brought to our attention. "Sin, when it is full-grown, bringeth
+forth death." "The wages of sin is death."
+
+
+THE END.
+
+
+
+
+INDEX.
+
+
+   Abstinence, total, 14-16
+
+   Adulteration, 47
+
+   Affectation, 86, 87
+
+   Alcibiades, on personal appearance, 22
+
+   Ambition, true and false, 164
+
+   Amusement, 28;
+     seeking, 30
+
+   Animals, 98
+
+   Anxiety, 63
+
+   Aristotle, on friendship, 137;
+     on pleasure, 187
+
+   Arnold, M., on insincerity, 105;
+     on "quiet work," 39
+
+   Art, 89
+
+   Asceticism, 12
+
+
+   Bashfulness, 106
+
+   Beauty, 90, 92;
+     how to cultivate the love of, 91;
+     ideal of, 89
+
+   Benevolence, 118
+
+   Betrayal, 141
+
+   Betting, a form of gambling, 78
+
+   Brothers, duties of, 145
+
+   Browning, Mrs. E. B., on self-centered virtue, 192
+
+   Browning, Robert, on strength, 72;
+     on love, 115
+
+   Building and loan associations, 42
+
+
+   Caird, John, on morality and religion, 198
+
+   Carelessness, 68, 69
+
+   Carlyle, Thomas, on human fellowship, 156;
+     on work, 32
+
+   Character, 182, 184
+
+   Charity, 118
+
+   Cheating, 48
+
+   Childhood, 40
+
+   Children, duty of, to their parents, 145
+
+   Civilization rests on law, 161
+
+   Coleridge, S. T., on kindness to animals, 101
+
+   Confidence, 56
+
+   Conflict of duties, 191
+
+   Conscience, absolute authority of, 181
+
+   Conscientiousness, 180, 182
+
+   Constraint, 176
+
+   Co-operation, 170;
+     two kinds of, 171
+
+   Co-ordination, 60
+
+   Courage, 73, 75;
+     moral, 74
+
+   Cowardice, moral, 76;
+     the shame of, 79
+
+   Craik, Mrs. D. M., on marriage, 147
+
+   Cruelty, 102, 103
+
+   Cynicism regarding appearance, 21
+
+
+   Death, the wages of sin, 202
+
+   Debility, the penalty of neglected exercise, 31
+
+   Debt, 43
+
+   Devotion of husband and wife, 152
+
+   Discord, 64
+
+   Disease, 17, 18
+
+   Dishonesty, 49
+
+   Dissipation, 193
+
+   Dissoluteness, 193
+
+   Divorce, 148
+
+   Dress, 19, 20, 21
+
+   Drink, 9
+
+   Drunkenness, 13
+
+   Dude, the, 23
+
+   Duties, conflict of, 191
+
+   Duty, 2, 187
+
+
+   Economy, 42
+
+   Effusiveness, 142
+
+   Eliot, George, on sympathy, 110;
+    on happiness, 188
+
+   Emerson, R. W., on friendship, 140, 143
+
+   Energy, the value of superfluous, 26
+
+   Ennui, 30
+
+   Enjoyment, the only true, 86
+
+   Epicurus, on the duty of friends, 139
+
+   Equivalence in trade, 46
+
+   Ethics, 1
+
+   Ethics and religion, 196
+
+   Example, responsibility for, 15
+
+   Exchange, 46
+
+   Excitement, 27
+
+   Exclusiveness, 142
+
+   Exercise, necessity of, 25
+
+
+   Faith, 200
+
+   Falsehood, the forms of, 57
+
+   Family, the, 144
+
+   Fastidiousness, 23
+
+   Fellowship, 104
+
+   Food, 9
+
+   Foolhardiness, 77
+
+   Forgiveness, 130
+
+   Formalism, 190
+
+   Fortune, 70
+
+   Freedom is complete self-expression, 173
+
+   Friendship, 137
+
+
+   Gambling, 78
+
+   Games, value of, 26
+
+   Gluttony, 13
+
+   God, 194
+
+   Golden Rule, the, 107
+
+   Gossip, the mischievousness of, 57
+
+
+   Habit, 3
+
+   Harmony, 90
+
+   Hegel, on duty in personal relations, 2
+
+   Heredity, 51
+
+   Hill, Octavia, on benevolence, 120
+
+   Holiness, 196
+
+   Home, 149, 150
+
+   Honesty, 47
+
+   Hospitality, 105
+
+   Husband and wife, 149
+
+   Hypocrisy, 105, 201
+
+
+   Ideal of Beauty, 89
+
+   Idleness, 33
+
+   Independence, 150, 151, 152
+
+   Indorsing notes, 50
+
+   Indiscriminate charity, 125
+
+   Individualism, 150, 153, 154
+
+   Industry, 35
+
+   Isolation, 143
+
+
+   Janet, Paul, on dissipation, 193
+
+   Justice, 128
+
+
+   Kant, on humanity an end, 106;
+     on importance of social relations, 109;
+     on a lie, 59;
+     on universality as test of conduct, 169
+
+   Keats on beauty, 93
+
+   Kindness, 100
+
+   Knowledge, 53
+
+
+   Law, uniformity of, 70
+
+   Laziness, the slavery of, 37;
+     leads to poverty, 39
+
+   Lenity, 134, 135;
+     its effect on the offender, 135
+
+   Life insurance, 42
+
+   Loneliness, 156
+
+   Love, 106, 107, 108, 111
+
+   Lowell, J. R., on success, 173
+
+   Loyalty, 148
+
+   Luxury, the perversion of beauty, 93
+
+   Lying, 58, 59
+
+
+   Marriage, 146, 153
+
+   Marshall, J., on conformity to rule, 191
+
+   Martineau, on censoriousness, 58
+
+   Maudsley, on hereditary effects of dishonesty, 51
+
+   Meanness, 51, 174, 175, 177
+
+   Mill, John Stuart, on pleasure, 187;
+     unity with fellow-men, 108
+
+   Miserliness, 44, 45
+
+   Moral courage, 74
+
+   Moroseness, 29
+
+   Morris, William, on simplicity of life, 92
+
+
+   Nature, 81
+
+   Neatness, 20
+
+   Niggardliness, 124
+
+   Notes, indorsement of, 50
+
+
+   Obtuseness, 86, 87
+
+   Officiousness, 176
+
+   Old age, provision for, 40
+
+   Opium habit, 16
+
+   Orderliness, 66
+
+   Organization, the function of the state, 157
+
+   Overwork, the folly of, 38
+
+
+   Parents, duties of, to children, 145
+
+   Party, political, 160
+
+   Patriotism, 160
+
+   Peace, 198
+
+   Perfection, 90
+
+   Place for everything, 65
+
+   Plato, on virtue and vice, 6;
+     refutation of the Cynic, 22;
+     on obedience to laws, 159
+
+   Pleasure, 71, 186
+
+   Politeness, 172
+
+   Politician, and statesman, 161
+
+   Potter, Bishop, on giving, 119
+
+   Poverty, the causes of, 117
+
+   Pride, 142
+
+   Prigs, 182
+
+   Procrastination, 62
+
+   Profit-sharing, 170
+
+   Property, 40
+
+   Prudence, 61
+
+   Public spirit, 171
+
+   Punishment, the function of, 128;
+     good for the wrong-doer, 129
+
+
+   Quackery, 49
+
+
+   Raffling, a form of gambling, 78
+
+   Red-tape, 68
+
+   Reformation, 131
+
+   Reformer, 170
+
+   Religion, 195, 198
+
+   Religion and ethics, 196, 199
+
+   Reward of virtue, 4
+
+   Rich, the idle, 33
+
+   Rights, our own, 50;
+     of others, 158
+
+   Royce, J., on regarding others as persons, 107, 169
+
+   Rules, 183, 191
+
+   Ruskin, John, on the home, 150;
+     on truth, 54
+
+
+   Saving, systematic, 41, 43
+
+   Savings-banks, 42
+
+   Scandal, the mischievousness of, 57
+
+   Scott, Sir Walter, on deceit, 56
+
+   Selfishness, 112;
+     the penalty of, 115
+
+   Self-indulgence, 192
+
+   Self-interest, 174
+
+   Self-obliteration for the sake of family, 154, 155
+
+   Self-realization, 179
+
+   Self-righteousness, 192
+
+   Self-will, 200
+
+   Sentimentality, 113, 114
+
+   Severity, 133, 135;
+     effect of, on the offender, 135
+
+   Shakespeare, on music, 95
+
+   Simplicity of life, 92
+
+   Sin, 201
+
+   Sisters, duties of, 145
+
+   Slavery, 178
+
+   Slovenliness, 22, 23
+
+   Social ideal, 170
+
+   Society, 167
+
+   Social responsibility, 15
+
+   Socrates, on obedience to law, 159
+
+   Soft places, to be avoided, 36
+
+   Space, 65
+
+   Speculation, a form of gambling, 79
+
+   Spencer, Herbert, on abundant energy, 27;
+     on deficient energy, 29
+
+   Spendthrift, the, 45
+
+   Spinoza, on the difficulty of excellence, 97
+
+   Spiritual life, the reward of righteousness, 198
+
+   "Spoils system," 162
+
+   Sports, value of, 26
+
+   Stagnation, 87
+
+   State, developed out of the family, 157
+
+   Statesman and politician, 161
+
+   Stealing, 48
+
+   Stoicism, 71, 110
+
+   Strength, the secret of, 72
+
+   Strife, the penalty of selfishness, 115
+
+   Success, 173
+
+   Superiority to fortune, the secret of, 71
+
+   Sympathy, 123
+
+   System, 66, 67
+
+
+   Temperance, 10-15
+
+   Temptation, 5
+
+   Terence, oneness of individual with humanity, 106
+
+   Time, 60
+
+   Tobacco, 16, 17
+
+   Trade, importance of learning a, 34
+
+   ----, equivalence in, 46
+
+   Tranquillity, 39
+
+   Treason, 163
+
+   Truth, 53, 54
+
+
+   Ugliness, 94
+
+   Unscrupulousness, 189
+
+
+   Vengeance, 131, 132
+
+   Veracity, 55
+
+   Vice, 5
+
+   Virtue, 3
+
+   Vulgarity, akin to laziness, 96
+
+
+   Wastefulness, 44, 45
+
+   Wealth, 36
+
+   Well-being, the conditions of, 118
+
+   Whitman, Walt, on the feelings of animals, 99
+
+   Whittier, J. G., on acting contrary to convictions, 79
+
+   Wife, and husband, 149
+
+   Woman's sphere, 34
+
+   Wordsworth, on books, 53;
+     on courage, 75;
+     on the influence of Nature, 82, 83, 84;
+     on neglecting Nature, 85;
+     on cruelty to animals, 102
+
+   Work, 32, 35
+
+
+
+
+TRANSCRIBER'S NOTES:
+
+
+The following words appear with and without hyphens. They have been left
+as in the original.
+
+     life-long          lifelong
+     Profit-sharing     profit sharing
+     Red-tape           red tape
+     short-coming       shortcoming
+     wrong-doer         wrongdoer
+     wrong-doers        wrongdoers
+     wrong-doing        wrongdoing
+
+The following corrections were made to the text:
+
+     page 13: Alcoholic[original has Alchoholic] drink produces
+
+     page 15: moderate use of alcoholic[original has alchoholic]
+     drinks
+
+     page 28: form of recreation becomes indispensable[original has
+     indispensaable]
+
+     page 55: that we withhold[original has withold] the truth
+
+     page 58: the worst pest that infests[original has invests]
+
+     page 62: for to-morrow we die.[original has comma]
+
+     page 70: by invariable laws.[original has comma] Every event
+
+     page 101: give it the reasonable[original has resonable]
+     attention
+
+     page 106: letters, or philanthropy[original has philanthrophy]
+     or social problems
+
+     page 113: on hand wherever[original has whereever] there is a
+     chance
+
+     page 122: THE REWARD.[original has comma]
+
+     page 133: the offender which metes[original has meets] out to
+     him
+
+     page 148: demonstrate the utter impossibility[original has
+     impossibilty]
+
+     page 177: with which he identifies[original has indentifies]
+     himself
+
+     page 191: we may withhold[original has withold] facts in
+     violation
+
+     page 197: falls many and grievous[original has grevious] to
+     the last
+
+     page 198: in principle and purpose identified[original has
+     indentified] with
+
+     page 206: index entry for Gluttony was put in alphabetic
+     order[original has it listed after Gossip]
+
+     page 206: Hypocrisy, 105, 201[original has 105-201]
+
+     page 206: Marriage, 146, 156[original has viii and ix listed
+     as well--page viii is blank and page ix does not exist]
+
+     page 207: Obscenity, viii[entry removed because page viii is
+     blank]
+
+     page 207: Parents, duties of, to children, 145[reference to
+     page vi removed--page vi is part of the outline]
+
+     page 207: Purity, viii[entry removed because page viii is
+     blank]
+
+     page 207: index entries for Reformer and Religion separated
+     and semi-colon removed[original has Reformer, 170; Religion,
+     195, 198]
+
+     page 207: Sensuality, ix[entry removed because there is no
+     page ix]
+
+     page 207: Sexual passions, vii[entry removed--page vii is part
+     of the outline]
+
+In the index, there is an entry for "Craik, Mrs. D. M." Her name is not
+mentioned in the book, but she is the author of "John Halifax,
+Gentleman" which is referenced on page 147.
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Practical Ethics, by William DeWitt Hyde
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+Project Gutenberg (https://www.gutenberg.org) public repository for
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author	Roger Frank <rfrank@pglaf.org>	2025-10-15 02:13:12 -0700
committer	Roger Frank <rfrank@pglaf.org>	2025-10-15 02:13:12 -0700
commit	d0f4f622a5494001edb58d2aeb956d1d21911014 (patch)
tree	dc0fb97358e19883a42db6c0e56bfc2222c0569f