,transcriber's ,notes3 ,text in italics in the original is surrounded by underscores4 ,text in bold in the original is surrounded by plus signs4 ,a complete set of corrections follows the text4 ,,practical ,,ethics ,,by ,,william ,,dewitt ,,hyde1 ,d4 ,d4 ,president of ,bowdoin ,college ,,new ,,york ,,henry ,,holt ,,and ,,company ,,copyright1 #ahib1 ,,by ,,henry ,,holt ,,co4 ,,the ,,mershon ,,company ,,press1 ,,rahway1 ,n4 ,j4 ,,preface4 ,the steady stream of works on ethics during the last ten years1 rising almost to a torrent within the past few months1 renders it necessary for even the tiniest rill to justify its slender contribution to the already swollen flood4 ,on the one hand treatises abound which are exhaustive in their presentation of ethical theory4 ,on the other hand books are plenty which give good moral advice with great elaborateness of detail4 ,each type of work has its place and function4 ,the one is excellent mental gymnastic for the mature2 the other admirable emotional pabulum for the childish mind4 ,neither1 however1 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 ideals4 ,the book which shall meet this want must have theory2 yet the theory must not be made obtrusive1 nor stated too abstractly4 ,the theory must be deeply imbedded in the structure of the work2 and must commend itself1 not by metaphysical deduction from first principles1 but by its ability to comprehend in a rational and intelligible order the concrete facts with which conduct has to do4 ,such a book must be direct and practical4 ,it must contain clear-cut presentation of duties to be done1 virtues to be cultivated1 temptations to be overcome1 and vices to be shunned3 yet this must be done1 not by preaching and exhortation1 but by showing the place these things occupy in a coherent system of reasoned knowledge4 ,such a blending of theory and practice1 of faith and works1 is the aim and purpose of this book4 ,the only explicit suggestions of theory are in the introduction 7which should not be taken as the first lesson7 and in the last two chapters4 ,religion is presented as the consummation1 rather than the foundation of ethics2 and the brief sketch of religion in the concluding chapter is confined to those broad outlines which are accepted1 with more or less explicitness1 by ,jew and ,christian1 ,catholic and ,protestant1 ,orthodox and ,liberal4 ,,william ,,dewitt ,,hyde4 ,,bowdoin ,,college1 ,,brunswick1 ,,me4 ,may #aj1 #ahib4 ,,contents4 ,,chapter ,,page ,,introduction1 #a ,i4 ,,food ,,and ,,drink1 #i ,,ii4 ,,dress1 #ai ,,iii4 ,,exercise1 #be ,,iv4 ,,work1 #cb ,v4 ,,property1 #dj ,,vi4 ,,exchange1 #df ,,vii4 ,,knowledge1 #ec ,,viii4 ,,time1 #fj ,,ix4 ,,space1 #fe ,x4 ,,fortune1 #gj ,,xi4 ,,nature1 #ha ,,xii4 ,,art1 #hi ,,xiii4 ,,animals1 #ih ,,xiv4 ,,fellow-,,men1 #ajd ,,xv4 ,,the ,,poor1 #aag ,,xvi4 ,,wrongdoers1 #abg ,,xvii4 ,,friends1 #acg ,,xviii4 ,,family1 #add ,,xix4 ,,state1 #aeg ,,xx4 ,,society1 #afg ,,xxi4 ,,self1 #agi ,,xxii4 ,,god1 #aid ,,outline ,,of ,,practical ,,ethics ,,see ,,last ,,paragraph ,,of ,,introduction4 ,object4 ,duty4 ,virtue4 ,reward4 ---------------------------------------- ------------------------ ,food and ,vigor1 ,temperance1 ,health1 drink1 ,dress1 ,comeliness1 ,neatness1 ,respectability1 ,exercise1 ,recreation1 ,cheerfulness1 ,energy1 ,work1 ,self-support1 ,industry1 ,wealth1 ,property1 ,provision1 ,economy1 ,prosperity1 ,exchange1 ,equivalence1 ,honesty1 ,self-respect1 ,sex1 ,reproduction1 ,purity1 ,sweetness1 ,knowledge1 ,truth1 ,veracity1 ,confidence1 ,time1 ,co-ordination1 ,prudence1 ,harmony1 ,space1 ,system1 ,orderliness1 ,efficiency1 ,fortune1 ,superiority1 ,courage1 ,honor1 ,nature1 ,appreciation1 ,sensitiveness1 ,inspiration1 ,art1 ,beauty1 ,simplicity1 ,refinement1 ,animals1 ,consideration1 ,kindness1 ,tenderness1 ,fellow-men1 ,fellowship1 ,love1 ,unity1 ,the ,poor1 ,help1 ,benevolence1 ,sympathy1 ,wrong-doers1 ,justice1 ,forgiveness1 ,reformation1 ,friends1 ,devotion1 ,fidelity1 ,affection1 ,family1 ,membership1 ,loyalty1 ,home1 ,state1 ,organization1 ,patriotism1 ,civilization1 ,society1 ,co-operation1 ,public ,spirit1 ,freedom1 ,self1 ,realization1 ,conscientiousness1 ,character1 ,god1 ,obedience1 ,holiness1 ,life1 ,,outline ,,of ,,practical ,,ethics 7cont47 ,object ,temptation ,vice of ,defect ,vice of ,excess ,penalty ---------------------------------------- ----------------------------------- ,food and ,appetite1 ,asceticism1 ,intemperance1 ,disease4 drink1 ,dress1 ,vanity1 ,slovenliness1 ,fastidiousness1 ,contempt4 ,exercise1 ,excitement1 ,morbidness1 ,frivolity1 ,debility4 ,work1 ,ease1 ,laziness1 ,overwork1 ,poverty4 ,property1 ,indulgence1 ,wastefulness1 ,miserliness1 ,want4 ,exchange1 ,gain1 ,dishonesty1 ,compliance1 ,degradation4 ,sex1 ,lust1 ,prudery1 ,sensuality1 ,bitterness4 ,knowledge1 ,ignorance1 ,falsehood1 ,gossip1 ,distrust4 ,time1 ,dissipation1 ,procrastination1 ,anxiety1 ,discord4 ,space1 ,disorder1 ,carelessness1 ,red ,tape1 ,obstruction4 ,fortune1 ,risk1 ,cowardice1 ,gambling1 ,shame4 ,nature1 ,utility1 ,obtuseness1 ,affectation1 ,stagnation4 ,art1 ,luxury1 ,ugliness1 ,ostentation1 ,vulgarity4 ,animals1 ,neglect1 ,cruelty1 ,subjection1 ,brutality4 ,fellow-men1 ,indifference1 ,selfishness1 ,sentimentality1 ,strife4 ,the ,poor1 ,alienation1 ,niggardliness1 ,indulgence1 ,antipathy4 ,wrong-doers1 ,vengeance1 ,severity1 ,lenity1 ,perversity4 ,friends1 ,betrayal1 ,exclusiveness1 ,effusiveness1 ,isolation4 ,family1 ,independence1 ,self-sufficiency1 ,self- ,loneliness4 obliteration1 ,state1 ,spoils1 ,treason1 ,ambition1 ,anarchy4 ,society1 ,self-interest1 ,meanness1 ,officiousness1 ,constraint4 ,self1 ,pleasure1 ,unscrupulousness1 ,formalism1 ,corruption4 ,god1 ,self-will1 ,sin1 ,hypocrisy1 ,death4 ,,introduction4 ,ethics is the science of conduct1 and the art of life4 ,life consists in the maintenance of relations2 it requires continual adjustment2 it implies external objects1 as well as internal forces4 ,conduct must have materials to work with2 stuff to build character out of2 resistance to overcome2 objects to confront4 ,these objects nature has abundantly provided4 ,they are countless as the sands of the seashore1 or the stars of heaven4 ,in order to bring them within the range of scientific treatment we must classify them1 and select for study those classes of objects which are most essential to life and conduct4 ,each chapter of this book presents one of these fundamental objects with which life and conduct are immediately concerned4 ,a great many different relations are possible between ourselves and each one of these objects4 ,of these many possible relations some would be injurious to ourselves2 some would be destructive of the object4 ,toward each object there is one relation1 and one only1 which at the same time best promotes the development of ourselves and best preserves the object's proper use and worth4 ,the maintenance of this ideal union of self and object is our duty with reference to that object4 ,which shall come first and count most in determining this right relation1 self or object1 depends on the character of the object4 ,in the case of inanimate objects1 such as food1 drink1 dress1 and property1 the interests of the self are supreme4 ,toward these things it is our right and duty to be sagaciously and supremely selfish4 ,when persons and mere things meet1 persons have absolute right of way4 ,when we come to ideal objects1 such as knowledge1 art1 ,nature1 this cool selfishness is out of place4 ,the attempt to cram knowledge1 appropriate nature1 and get up art1 defeats itself4 ,these objects have a worth in themselves1 and rights of their own which we must respect4 ,they resent our attempts to bring them into subjection to ourselves4 ,we must surrender to them1 we must take the attitude of humble and self-forgetful suitors1 if we would win the best gifts they have to give1 and claim them as our own4 ,as we rise to personal relations1 neither appropriation nor surrender1 neither egoism nor altruism1 nor indeed any precisely measured mechanical mixture of the two1 will solve the problem4 ,here the recognition of a common good1 a commonwealth in which each person has an equal worth with every other1 is the only satisfactory solution4 ,be a person1 and respect the personality of others1 is the duty in this sphere4 ,as we approach social institutions we enter the presence of objects which represent interests vastly wider1 deeper1 more enduring than the interests of our individual lives4 ,the balance1 which was evenly poised when we weighed ourselves against other individuals1 now inclines toward the side of these social institutions1 without which the individual life would be stripped of all its worth and dignity1 apart from which man would be no longer man4 ,duty here demands devotion and self-sacrifice4 ,finally1 when we draw near to ,god1 who is the author and sustainer of individuals1 of science and art and nature1 and of social institutions1 then the true relation becomes one of reverence and worship4 ,in each case duty is the fullest realization of self and object4 ,whether self or the object shall be the determining factor in the relation depends on whether the object in question has less1 equal1 or greater worth than the individual self4 ,if we do our duty repeatedly and perseveringly in any direction1 we form the habit of doing it1 learn to enjoy it1 and acquire a preference for it4 ,this habitual preference for a duty is the virtue corresponding to it4 ,virtue is manliness or womanliness4 ,it is the steadfast assertion of what we see to be our duty against the solicitations of temptation4 ,virtue is mastery2 first of self1 and through self-mastery1 the mastery of the objects with which we come in contact4 ,since duty is the maintenance of self and its objects in highest realization1 and virtue is constant and joyous fidelity to duty1 it follows that duty and virtue cannot fail of that enlargement and enrichment of life which is their appropriate reward4 ,the reward of virtue will vary according to the duty done and the object toward which it is directed4 ,the virtues which deal with mere things will bring as their rewards material prosperity4 ,the virtues which deal with ideal objects will have their reward in increased capacities1 intensified sensibilities1 and elevated tastes4 ,the virtues which deal with our fellow-men will be rewarded by enlargement of social sympathy1 and deeper tenderness of feeling4 ,the virtues which are directed toward family1 state1 and society1 have their reward in that exalted sense of participation in great and glorious aims1 which lift one up above the limitations of his private self1 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 member4 ,life1 however1 is not this steady march to victory1 with beating drums and flying banners1 which1 for the sake of continuity in description1 we have thus far regarded it4 ,there are hard battles to fight2 and mighty foes to conquer4 ,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 duty4 ,since there is only one right relation between self and an object1 all others must be wrong4 ,these other possible relations are temptations4 ,temptation is the appeal of an object to a single side of our nature as against the well-being of self as a whole4 ,each object gives rise to many temptations4 ,broad is the way that leadeth to destruction4 ,just as duty performed gives rise to virtue1 so temptation1 yielded to1 begets vice4 ,vice is the habitual yielding to temptation4 ,temptations fall into two classes4 ,either we are tempted to neglect an object1 and so to give it too little influence over us2 or else we are tempted to be carried away by an object1 and to give it an excessive and disproportionate place in our life4 ,hence the resulting vices fall into two classes4 ,vices resulting from the former sort of temptation are vices of defect4 ,vices resulting from the latter form of temptation are vices of excess4 ,as one of these temptations is usually much stronger than the other1 we will discuss simply the strongest and most characteristic temptation in connection with each object4 ,yet as both classes of vice exist with reference to every object1 it will be best to consider both4 ,vice carries its penalty in its own nature4 ,being a perversion of some object1 it renders impossible that realization of ourselves through the object1 or in the higher relations1 that realization of the object through us1 on which the harmony and completeness of our life depends4 ,in the words of ,plato3 ,virtue is the health and beauty and well-being of the soul1 and vice is the disease and weakness and deformity of the soul4 ,each chapter will follow the order here developed4 ,the outline on pp4 x1 xi shows the logical framework on which the book is constructed4 ,under the limitations of such a table1 confined to a single term in every case1 it is of course impossible to avoid the appearance of artificiality of form and inadequacy of treatment4 ,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 members3 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 book4 ,,practical ,,ethics4 ,,chapter ,i4 ,food and ,drink4 ,the foundations of life1 and therefore the first concerns of conduct1 are food and drink4 ,other things are essential if we are to live comfortably and honorably4 ,food and drink are essential if we are to live at all4 ,in order that we may not neglect these important objects1 nature has placed on guard over the body two sentinels1 hunger and thirst1 to warn us whenever fresh supplies of food and drink are needed4 ,,the ,,duty4 ,body and mind to be kept in good working order4--,in response to these warnings it is our duty to eat and drink such things1 in such quantities1 at such times1 and in such ways as will render the body the most efficient organ and expression of the mind and will4 ,hygiene and physiology1 and our own experience and common sense1 tell us in detail what1 when1 and how much it is best for us to eat and drink4 ,ethics presupposes this knowledge1 and simply tells us that these laws of hygiene and physiology are our best friends2 and that it is our duty to heed what they say4 ,,the ,,virtue4 ,temperance is self-control4--,these sentinels tell us when to begin2 but they do not always tell us when to leave off3 and if they do1 it sometimes requires special effort to heed the warning that they give4 ,the appetite for food and drink1 if left to itself1 would run away with us4 ,our liking for what tastes good1 if allowed to have its own way1 would lead us to eat and drink such things and in such quantities as to weaken our stomachs1 enfeeble our muscles1 muddle our brains1 impair our health1 and shorten our lives4 ,temperance puts bits into the mouth of appetite2 holds a tight rein over it2 compels it to go1 not where it pleases to take us1 but where we see that it is best for us to go2 and trains it to stop when it has gone far enough4 ,virtue means manliness4 ,temperance is a virtue because it calls into play that strong1 firm will which is the most manly thing in us4 ,the temperate man is the strong man4 ,for he is the master1 not the slave of his appetites4 ,he is lord of his own life4 ,,the ,,reward4 ,the temperate man has all his powers perpetually at their best4--,into work or play or study he enters with the energy and zest which come of good digestion1 strong muscles1 steady nerves1 and a clear head4 ,he works hard1 plays a strong game1 thinks quickly and clearly2 because he has a surplus of vitality to throw into whatever he undertakes4 ,he prospers in business because he is able to prosecute it with energy4 ,he makes friends because he has the cheerfulness and vivacity which is the charm of good-fellowship4 ,he enjoys life because all its powers are at his command4 ,,the ,,temptation4 ,the pleasures of taste an incidental good1 but not the ultimate good4--,food tastes good to the hungry1 and to the thirsty drinking is a keen delight4 ,this is a kind and wise provision of nature2 and as long as this pleasure accompanies eating and drinking in a normal and natural way it aids digestion and promotes health and vigor4 ,the more we enjoy our food the better2 and food1 well-cooked1 well-served1 and eaten in a happy and congenial company1 is vastly better for us than the same food poorly cooked1 poorly served1 and devoured in solitude and silence4 ,yet it is possible to make this pleasure which accompanies eating and drinking the end for the sake of which we eat and drink4 ,the temptation is to eat and drink what we like and as much as we like2 instead of what we know to be best for us4 ,,the ,,vice ,,of ,,defect4 ,the difference between temperance and asceticism4--,asceticism looks like temperance4 ,people who practice it often pride themselves upon it4 ,but it is a hollow sham4 ,and it has done much to bring discredit upon temperance1 for which it tries to pass4 ,what then is the difference between temperance and asceticism8 ,both control appetite4 ,both are opposed to intemperance4 ,but they differ in the ends at which they aim4 ,temperance controls appetite for the sake of greater life and health and strength4 ,asceticism is the control of appetite merely for the sake of controlling it4 ,asceticism1 in shunning the evils to which food and drink may lead1 misses also the best blessings they are able to confer4 ,the ascetic attempts to regulate by rule and measure everything he eats and drinks1 and to get along with just as little as possible1 and so he misses the good cheer and hearty enjoyment which should be the best part of every meal4 ,let us be careful not to confound sour1 lean1 dyspeptic asceticism with the hale1 hearty virtue of temperance4 ,asceticism sacrifices vigor and vitality for the sake of keeping its rules and exercising self-control4 ,temperance observes the simple rules of hygiene and common sense for the sake of vigor and vitality2 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 life4 ,,the ,,vices ,,of ,,excess4 ,intemperance in eating is gluttony4 ,intemperance in drinking leads to drunkenness4--,instead of sitting in the seat of reason and driving the appetites before him in obedience to his will1 the glutton and the drunkard harness themselves into the wagon and put reins and whip into the hands of their appetites4 ,the glutton lives to eat2 instead of eating to live4 ,this vice is so odious and contemptible that few persons give themselves up entirely to gluttony4 ,yet every time we eat what we know is not good for us1 or more than is good for us1 we fall a victim to this loathsome vice4 ,the drunkard is the slave of an unnatural thirst4--,alcoholic drink produces as its first effect an excitement and exhilaration much more intense than any pleasure coming from the normal gratification of natural appetite4 ,this exhilaration is purchased at the expense of stimulating the system to abnormal exertion4 ,this excessive action of the system during intoxication is followed by a corresponding reaction4 ,the man feels as much worse than usual during the hours and days that follow his debauch1 as he felt better than usual during the brief moments that he was taking his drinks4 ,this depression and disturbance of the system which follows indulgence in intoxicating drink begets an unnatural and incessant craving for a repetition of the stimulus2 and so in place of the even1 steady life of the temperate man1 the drinking man's life is a perpetual alternation of brief moments of unnatural excitement1 followed by long days of unnatural craving and depression4 ,the habit of indulging this unnatural craving steals upon a man unawares2 it occupies more and more of his thought2 takes more and more of his time and money1 until he is unable to think or care for anything else4 ,it becomes more important to him than business1 home1 wife1 children1 reputation1 or character2 and before he knows it he finds that his will is undermined1 reason is dethroned1 affection is dead1 appetite has become his master1 and he has become its beastly and degraded slave4 ,total abstinence the only sure defense4--,this vice of intemperance is so prevalent in the community1 so insidious in its approach1 so degrading in its nature1 so terrible in its effects1 that the only absolutely and universally sure defense against it is total abstinence4 ,a man may think himself strong enough to stop drinking when and where he pleases2 but the peculiar and fatal deception about intoxicating drink is that it makes those who become its victims weaker to resist it with every indulgence4 ,it enfeebles their wills directly4 ,the fact that a man can stop drinking to-day is no sure sign that he can drink moderately for a year and stop then4 ,at the end of that time he will have a different body1 a different brain1 a different mind1 a different will from the body and mind and will he has to-day1 and would have after a year of abstinence4 ,as we have seen1 with every natural and healthy exercise of our appetites and faculties moderation is preferable to abstinence4 ,it is better to direct them toward the ends they are intended to accomplish that to stifle and suppress them4 ,but the thirst for intoxicating drink is unnatural4 ,it creates abnormal cravings2 it produces diseased conditions which corrupt and destroy the very powers of nerve and brain on which the faculties of reason and control depend4 ,touch not1 taste not1 handle not1 is the only rule that can insure one against the fearful ravages of this beastly and inhuman vice4 ,responsibility for social influence4--,a strong argument in favor of abstinence from intoxicating drink is its beneficial social influence4 ,if there are two bridges across a stream1 one safe and sure1 the other so shaky and treacherous that a large proportion of all who try to cross over it fall into the stream and are drowned2 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 so1 when ,i know that my companionship and example will lead many to follow who will certainly perish in the attempt4 ,mild wines and milder climates may render the moderate use of alcoholic drinks comparatively harmless to races less nervously organized than ours4 ,and there doubtless are individuals in our midst whose strong constitution1 phlegmatic temperament1 or social training enable them to use wine daily for years without appreciable injury4 ,they can walk with comparative safety the narrow bridge4 ,there are multitudes who cannot4 ,there are tens of thousands for whom our distilled liquors1 open saloons1 and treating customs1 combined with our trying climate and nervous organizations1 render moderate drinking practically impossible4 ,they must choose between the safe and sure way of total abstinence1 or the fatal plunge into drunkenness and disgrace4 ,and if those who are endowed with cooler heads and stronger nerves are mindful of their social duty to these weaker brethren1 among whom are some of the most generous and noble-hearted of our acquaintances and friends1 then for the sake of these more sorely tempted ones1 and for the sake of their mothers1 wives1 and sisters to whom a drunken son1 husband1 or brother is a sorrow worse than death1 they will forego a trifling pleasure in order to avert the ruin that their example would otherwise help to bring on the lives1 fortunes1 and families of others4 ,fatal fascination of the opium habit4--,what has been said of alcoholic drink is equally true of opium4 ,the habit of using opium is easy to form and almost impossible to break4 ,the secret workings of this poison upon the mind and will of its victim are most insidious and fatal4 ,tobacco a serious injury to growing persons4--,on this point all teachers are unanimous4 ,statistics taken at the naval school at ,annapolis1 at ,yale ,college1 and elsewhere1 show that the use of tobacco is the exception with scholars at the head1 and the rule with scholars at the foot of the class4 ,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 class8 ,oh1 he said1 the list of the smokers is substantially the same as that which was reported the other day for deficiencies in scholarship4 ,a prominent educator1 who had given considerable attention to this subject1 after spending an hour in my recitation room with a class of college seniors1 indicated with perfect accuracy the habitual and excessive smokers1 simply by noting the eye1 manner1 and complexion4 ,tobacco1 used in early life1 tends to stunt the growth1 weaken the eyes1 shatter the nervous system1 and impair the powers of physical endurance and mental application4 ,no candidate for a college athletic team1 or contestant in a race1 would think of using tobacco while in training4 ,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 brings4 ,,the ,,penalty4 ,these vices bring disease and disgrace4--,these vices put in place of physical well-being the gratification of a particular taste and appetite4 ,hence they bring about the abnormal action of some organs at the expense of all the rest2 and this is the essence of disease4 ,a diseased body causes a disordered mind and an enfeebled will4 ,the excessive and over-stimulated activity of one set of organs involves a corresponding defect in the activity and functions of the other faculties4 ,the glutton or drunkard neglects his business2 loses interest in reading and study2 fails to provide for his family2 forfeits self-respect2 and thus brings upon himself poverty and wretchedness and shame4 ,he sinks lower and lower in the social scale2 grows more and more a burden to others and a disgrace to himself2 and at last ends a worthless and ignominious life in an unwept and dishonored grave4 ,,chapter ,,ii4 ,dress4 ,next in importance to food and drink stand clothing and shelter4 ,without substantial and permanent protection against cold and rain1 without decent covering for the body and privacy of life1 civilization is impossible4 ,the clothes we wear express the standing choices of our will2 and as clothes come closer to our bodies than anything else1 they stand as the most immediate and obvious expression of our mind4 ,the apparel oft proclaims the man4 ,,the ,,duty4 ,attractive personal appearance4--,clothes that fit1 colors that match1 cosy houses and cheery rooms cost little more1 except in thought and attention1 than ill-fitting and unbecoming garments and gloomy and unsightly dwellings4 ,attractiveness of dress1 surroundings1 and personal appearance is a duty2 because it gives free exercise to our higher and nobler sentiments2 elevates and enlarges our lives2 while discomfort and repulsiveness in these things lower our standards1 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 repressed4 ,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 secure4 ,,the ,,virtue4 ,neatness inexpensive and its absence inexcusable4--,no one is so poor that he cannot afford to be neat4 ,no one is so rich that he can afford to be slovenly4 ,neatness is a virtue1 or manly quality2 because it keeps the things we wear and have about us under our control1 and compels them to express our will and purpose4 ,,the ,,reward4 ,dress an indication of the worth of the wearer4--,neatness of dress and personal appearance indicates that there is some regard for decency and propriety1 some love of order and beauty1 some strength of will and purpose inside the garments4 ,if dress is the most superficial aspect of a person1 it is at the same time the most obvious one4 ,our first impression of people is gained from their general appearance1 of which dress is one of the most important features4 ,consequently dress goes far to determine the estimate people place upon us4 ,fuller acquaintance may compel a revision of these original impressions4 ,first impressions1 however1 often decide our fate with people whose respect and good-will is valuable to us4 ,important positions are often won or lost through attention or neglect in these matters4 ,,the ,,temptation4 ,dress has its snares4--,we are tempted to care1 not for attractiveness in itself1 but for the satisfaction of thinking1 and having others think1 how fine we look4 ,worse still1 we are tempted to try to look not as well as we can1 but better than somebody else2 and by this combination of rivalry with vanity we get the most contemptible and pitiable level to which perversity in dress can bring us4 ,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 demands4 ,cynicism regarding appearance4--,vanity may take just the opposite form4 ,we may be just as proud of our bad looks1 as of our good looks4 ,this is the trick of the ,cynic4 ,this is the reason why almost every town has its old codger who seems to delight in wearing the shabbiest coat1 and driving the poorest horse1 and living in the most dilapidated shanty of anyone in town4 ,these persons take as much pride in their mode of life as the devotee of fashion does in hers4 ,one of these ,cynics went to the baths with ,alcibiades1 the gayest of ,athenian youths4 ,when they came out ,alcibiades put on the ,cynic's rags1 leaving his own gay and costly apparel for the ,cynic4 ,the ,cynic was in a great rage1 and protested that he would not be seen wearing such gaudy things as those4 ,ah6 said ,alcibiades2 so you care more what kind of clothes you wear than ,i do after all2 for ,i can wear your clothes1 but you cannot wear mine4 ,another of the ,cynics1 as he entered the elegant apartments of ,plato1 spat upon the rug1 exclaiming3 ,thus ,i pour contempt on the pride of ,plato4 ,yes1 was ,plato's reply1 with a greater pride of your own4 ,since pride and vanity have these two forms1 we need to be on our guard against them both4 ,for one or the other is pretty sure to assail us4 ,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 temptation4 ,,the ,,vice ,,of ,,defect4 ,too little attention to dress and surroundings is slovenliness4--,the sloven is known by his dirty hands and face1 his disheveled hair1 and tattered garments4 ,his house is in confusion2 his grounds are littered with rubbish2 he eats his meals at an untidy table2 and sleeps in an unmade bed4 ,slovenliness is a vice2 for it is an open confession that a man is too weak to make his surroundings the expression of his tastes and wishes1 and has allowed his surroundings to run over him and drag him down to their own level4 ,and this subjection of man to the tyranny of things1 when he ought to exercise a strong dominion over them1 is the universal mark of vice4 ,,the ,,vice ,,of ,,excess4 ,too much attention to dress and appearance is fastidiousness4--,these things are important2 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 energy4 ,the fastidious person must have everything just so1 or the whole happiness of his precious self is utterly ruined4 ,he spends hours upon toilet and wardrobe where sensible people spend minutes4 ,hence he becomes the slave rather than the master of his dress4 ,the sloven and the dude are both slaves2 but in different ways4--,slovenliness is slavery to the hideous and repulsive4 ,fastidiousness is slavery to this or that particular style or fashion4 ,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 them4 ,,the ,,penalty4 ,fastidiousness belittles3 slovenliness degrades4 ,both are contemptible4--,the man who does not care enough for himself to keep the dirt off his hands and clothes1 when not actually engaged in work that soils them1 cannot complain if other people place no higher estimate upon him than he by this slovenliness puts upon himself4 ,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 ribbons4 ,these vices make their victims low and petty2 and the contempt with which they are regarded is simply the recognition of the pettiness and degradation which the vices have begotten4 ,,chapter ,,iii4 ,exercise4 ,when the body is well fed and clothed1 the next demand is for exercise4 ,our powers are given us to be used2 and unless they are used they waste away4 ,nothing destroys power so surely and completely as disuse4 ,the only way to keep our powers is to keep them in exercise4 ,we acquire the power to lift by lifting2 to run1 by running2 to write1 by writing2 to talk1 by talking2 to build houses1 by building2 to trade1 by trading4 ,in mature life our exercise comes to us chiefly along the lines of our business1 domestic1 and social relations4 ,in childhood and youth1 before the pressure of earning a living comes upon us1 we must provide for needed exercise in artificial ways4 ,the play-impulse is nature's provision for this need4 ,it is by hearty1 vigorous play that we first gain command of those powers on which our future ability to do good work depends4 ,,the ,,duty4 ,the best exercise that of which we are least conscious4--,it is the duty of every grown person as well as of every child to take time for recreation4 ,exercise taken in a systematic way for its own sake is a great deal better than nothing2 and in crowded schools and in sedentary occupations such gymnastic exercises are the best thing that can be had4 ,the best exercise1 however1 is not that which we get when we aim at it directly2 but that which comes incidentally in connection with sport and recreation4 ,a plunge into the river2 a climb over the hills2 a hunt through the woods2 a skate on the pond2 a wade in the trout brook2 a ride on horseback2 a sail on the lake2 camping out in the forest2--these are the best ways to take exercise4 ,for in these ways we have such a good time that we do not think about the exercise at all2 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 take4 ,next in value to these natural outdoor sports come the artificial games2 baseball1 football1 hare and hounds1 lawn tennis1 croquet1 and hockey4 ,when neither natural nor artificial sports can be had1 then the dumb-bells1 the ,indian clubs1 and the foils become a necessity4 ,everyone should become proficient in as many of these sports as possible4 ,these are the resources from which the stores of vitality and energy must be supplied in youth1 and replenished in later life4 ,,the ,,virtue4 ,the value of superfluous energy4--,the person whose own life-forces are at their best cannot help flowing over in exuberant gladness to gladden all he meets4 ,herbert ,spencer has set this forth so strongly in his ,data of ,ethics that ,i quote his words3 ,bounding out of bed after an unbroken sleep1 singing or whistling as he dresses1 coming down with beaming face ready to laugh at the slightest provocation1 the healthy man of high powers enters on the day's business not with repugnance but with gladness2 and from hour to hour experiencing satisfaction from work effectually done1 comes home with an abundant surplus of energy remaining for hours of relaxation4 ,full of vivacity1 he is ever welcome4 ,for his wife he has smiles and jocose speeches2 for his children stories of fun and play2 for his friends pleasant talk interspersed with the sallies of wit that come from buoyancy4 ,,the ,,reward4 ,unto everyone that hath shall be given1 and he shall have abundance4 ,the reward of exertion is the power to make more exertion the next time4 ,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 it1 and to meet men with that good cheer which disarms hostility and wins friends4 ,,the ,,temptation4 ,excitement not to be made an end in itself4--,the exhilaration of sport may be carried to the point of excitement2 and then this excitement may be made an end in itself4 ,this is the temptation which besets all forms of recreation and amusement4 ,it is the fear of this danger that has led many good people to distrust and disparage certain of the more intense forms of recreation4 ,their mistake is in supposing that temptation is peculiar to these forms of amusement4 ,as we shall see before we complete our study of ethics1 everything brings temptation with it2 and the best things bring the severest and subtlest temptations2 and if we would withdraw from temptation1 we should have to withdraw from the world4 ,we must all recognize that this temptation to seek excitement for its own sake is a serious one4 ,it is least in the natural outdoor sports like swimming and sailing and hunting and fishing and climbing and riding4 ,hence we should give to these forms of recreation as large a place as possible in our plans for exercise and amusement4 ,we should see clearly that the artificial indoor amusements1 such as dancing1 card-playing1 theater-going1 billiard-playing1 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 them4 ,the moment any form of recreation becomes indispensable to us1 the moment we find that it diminishes instead of heightening our interest and delight in the regular duties of our daily lives1 that instant we should check its encroachment upon our time and1 if need be1 cut it off altogether4 ,it is impossible to lay down hard and fast rules1 telling precisely what forms of amusement are good and what are bad4 ,so much depends on the attitude of the individual toward them1 and the associations which they carry with them in different localities1 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 circumstances4 ,to enable us to see clearly the important part recreation must play in every healthy life1 and to see with equal clearness the danger of giving way to a craving for constant and unnatural excitement1 is the most that ethics can do for us4 ,the application of these principles to concrete cases each parent must make for his own children1 and each individual for himself4 ,,the ,,vice ,,of ,,defect4 ,neglect of exercise and recreation leads to moroseness4--,like milk which is allowed to stand1 the spirit of man or woman1 if left unoccupied1 turns sour4 ,one secret of sourness and moroseness is the sense that some side of our nature has been repressed2 and this inward indignation at our own wrongs we vent on others in bitterness and complainings4 ,moroseness is first a sign that we ourselves are miserable2 and secondly it is the occasion of making others miserable too4 ,having had ,spencer's account of the benefits of the cheerfulness that comes from adequate recreation1 let us now see his description of its opposite4 ,far otherwise is it with one who is enfeebled by great neglect of self4 ,already deficient1 his energies are made more deficient by constant endeavors to execute tasks that prove beyond his strength1 and by the resulting discouragement4 ,hours of leisure1 which1 rightly passed1 bring pleasures that raise the tide of life and renew the powers of work1 cannot be utilized3 there is not vigor enough for enjoyments involving action1 and lack of spirits prevents passive enjoyments from being entered upon with zest4 ,in brief1 life becomes a burden4 ,the irritability resulting now from ailments1 now from failures caused from feebleness1 his family has daily to bear4 ,lacking adequate energy for joining in them1 he has at best but a tepid interest in the amusements of his children2 and he is called a wet blanket by his friends4 ,,the ,,vice ,,of ,,excess4 ,perpetual amusement-seeking3 brings ennui1 satiety1 and disgust4--,all play and no work makes ,jack a mere toy1 is as true as that ,all work and no play makes ,jack a dull boy4 ,the constant pursuit of amusement makes life empty and frivolous4 ,rightly used recreation increases one's powers for serious pursuits4 ,pursued wrongly1 pursued as the main concern of life1 amusement makes all serious work seem stale and dull2 and finally makes amusement itself dull and stale too4 ,ennui1 loathing1 disgust1 and emptiness are the marks of the amusement-seeker the world over4 ,vanity of vanities1 all is vanity4 ,all things are full of weariness4 ,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 joy4 ,it is the experience of everyone who exalts amusement from the position of an occasional servant to that of abiding master of his life4 ,,the ,,penalty4 ,the penalty of neglected exercise is confirmed debility4--,whosoever hath not1 from him shall be taken away even that which he hath4 ,enfeebled from lack of exercise a man finds himself unequal to the demands of his work2 and soured by his consequent dissatisfaction with himself1 he becomes alienated from his fellows4 ,the tide of life becomes low and feeble2 and he can neither overcome obstacles in his own strength nor attract to himself the help of others4 ,,chapter ,,iv4 ,work4 ,food1 clothes1 shelter1 and all the necessities of life are the products of labor4 ,even the simplest food1 such as fruit and berries1 must be picked before it can be eaten3 the coarsest garment of skins must be stripped from the animal before it can be worn3 the rudest shelter of rock or cave must be seized and defended against intruders before it can become one's own4 ,and as civilization advances1 the element of labor involved in the production of goods steadily increases4 ,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 conduct4 ,regular meals1 comfortable homes1 knowledge1 civilization1 all are the fruits of work4 ,and unless we contribute our part to the production of these goods1 we have no moral right to be partakers of the fruits4 ,if any will not work1 neither let him eat4 ,all work1 says ,thomas ,carlyle1 is noble3 work alone is noble4 ,blessed is he that has found his work2 let him ask no other blessedness4 ,two men ,i honor1 and no third4 ,first1 the toilworn craftsman who with earth-made implement laboriously conquers the ,earth1 and makes her man's4 ,a second man ,i honor1 and still more highly3 him who is seen toiling for the spiritually indispensable2 not daily bread1 but the bread of life4 ,these two in all their degrees ,i honor2 all else is chaff and dust1 which let the wind blow whither it listeth4 ,we must all toil1 or steal 7howsoever we name our stealing71 which is worse4 ,,the ,,duty4 ,every man lives either upon the fruit of his own work1 or upon the fruit of the work of others4--,in childhood it is right for us to live upon the fruits of the toil of our parents and friends4 ,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 baby4 ,no life so little justifies itself as that of the idle rich4 ,the idle poor man suffers the penalty of idleness in his own person4 ,he gives little to the world2 and he gets little in return4 ,the idle rich man gives nothing1 and gets much in return4 ,and while he lives1 someone has to work the harder for his being in the world2 and when he dies the world is left poorer than it would have been had he never been born4 ,he has simply consumed a portion of the savings of his ancestors1 and balanced the energy and honor of their lives by his own life of worthlessness and shame4 ,inherited wealth should bring with it a life of greater responsibility and harder toil2 for the rich man is morally bound to use his wealth for the common good4 ,and that is a much harder task than merely to earn one's own living4 ,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 thief2 whether he shirks the duty of work under the pretext of poverty or riches4 ,every boy and girl should be taught some trade1 business1 art1 or profession4--,to neglect this duty is to run the risk of enforced dependence upon others1 than which nothing can be more destructive of integrity and self-respect4 ,the increasing avenues open to women1 and the fact that a woman is liable at any time to have herself and her children to support1 make it as important for women as for men to have the ability to earn an honest living4 ,woman's sphere is chiefly in the home and the social circle4--,provided she is able to earn her living whenever it becomes necessary1 and in case her parents are able and willing to support her1 a young woman is justified in remaining in the home until her marriage4 ,her assistance to her mother in the domestic and social duties of the home1 and her preparation for similar duties in her own future home1 is often the most valuable service she can render during the years between school and marriage4 ,in order1 however1 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 mother2 to make home more pleasant2 and to take part in those forms of social and philanthropic work which only those who have leisure can undertake4 ,the son or daughter who is to inherit wealth1 should be trained in some line of political1 scientific1 artistic1 charitable1 or philanthropic work1 whereby he may use his wealth and leisure in the service of the public1 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 it4 ,all honest work1 manual1 mental1 social1 domestic1 political and philanthropic1 scientific and literary1 is honorable4 ,any form of life without hard work of either hand or brain is shameful and disgraceful4 ,the idler is of necessity a debtor to society2 though there are forms of idleness to which1 for reasons of its own1 society never presents its bill4 ,,the ,,virtue4 ,industry conquers the world4--,industry is a virtue1 because it asserts this fundamental interest of self-support in opposition to the solicitations of idleness and ease4 ,industry masters the world1 and makes it man's servant and slave4 ,the industrious man too is master of his own feelings2 and compels the weaker and baser impulses of his nature to stand back and give the higher interests room4 ,the industrious man will do thorough work1 and produce a good article1 cost what it may4 ,he will not suffer his arm to rest until it has done his bidding2 nor will he let nature go until her resources and forces have been made to serve his purpose4 ,this mastery over ourselves and over nature is the mark of virtue and manliness always and everywhere4 ,,the ,,reward4 ,industry works2 and the fruit of work is wealth4--,the industrious man may or may not have great riches4 ,that depends on his talents1 opportunities1 and character4 ,great riches are neither to be sought nor shunned4 ,with them or without them the highest life is possible2 and on the whole it is easier without than with great riches4 ,a moderate amount of wealth1 however1 is essential to the fullest development of one's powers and the freest enjoyment of life4 ,of such a moderate competence the industrious man is assured4 ,,the ,,temptation4 ,soft places and easy kinds of work to be avoided4--,work costs pain and effort4 ,men naturally love ease4 ,hence arises the temptation to put ease above self-support4 ,this temptation in its extreme form1 if yielded to1 makes a man a beggar and a tramp4 ,more frequently the temptation is to take an easy kind of work1 rather than harder work2 or to do our work shiftlessly rather than thoroughly4 ,young men are tempted to take clerkships where they can dress well and do light work1 instead of learning a trade which requires a long apprenticeship1 and calls for rough1 hard work4 ,the result is that the clerk remains a clerk all his life on low wages1 and open to the competition of everybody who can read and write and cipher4 ,while the man who has taken time to learn a trade1 and has taken off his coat and accustomed himself to good hard work1 has an assured livelihood2 and only the few who have taken the same time to learn the trade1 and are as little afraid of hard work as himself1 can compete with him4 ,this temptation to seek a soft berth1 where the only work required is sitting in an office1 or talking1 or writing1 or riding around1 is the form of sloth which is taking the strength and independence and manliness out of young men to-day faster than anything else4 ,it is only one degree above the loafer and the tramp4 ,the young man who starts in life by seeking an easy place will never be a success either in business or in character4 ,,the ,,vice ,,of ,,defect4 ,the slavery of laziness4--,laziness is a vice because it sacrifices the permanent interest of self-support to the temporary inclination to indolence and ease4 ,the lazy man is the slave of his own feelings4 ,his body is his master2 not his servant4 ,he is the slave of circumstances4 ,what he does depends not on what he knows it is best to do1 but on how he happens to feel4 ,if the work is hard2 if it is cold or rainy2 if something breaks2 or things do not go to suit him1 he gives up and leaves the work undone4 ,he is always waiting for something to turn up2 and since nothing turns up for our benefit except what we turn up ourselves1 he never finds the opportunity that suits him2 he fails in whatever he undertakes3 and accomplishes nothing4 ,laziness is weakness1 submission1 defeat1 slavery to feeling and circumstance2 and these are the universal characteristics of vice4 ,,the ,,vice ,,of ,,excess4 ,the folly of overwork4--,work has for its end self-support4 ,work wisely directed makes leisure possible4 ,overwork is work for its own sake2 work for false and unreal ends2 work that exhausts the physical powers4 ,overwork makes a man a slave to his work1 as laziness makes him a slave to his ease4 ,the man who makes haste to be rich2 who works from morning until night on the clean jump2 who drives his business with the fierce determination to get ahead of his competitors at all hazards1 misses the quiet joys of life to which the wealth he pursues in such hot haste is merely the means1 breaks down in early or middle life1 and destroys the physical basis on which both work and enjoyment depend4 ,to undertake more than we can do without excessive wear and tear and without permanent injury to health and strength is wrong4 ,laziness is the more ignoble vice2 but the folly of overwork is equally apparent1 and its results are equally disastrous4 ,laziness is a rot that consumes the base elements of society4 ,overwork is a tempest that strikes down the bravest and best4 ,that work alone is wrought in virtue which keeps the powers up to their normal and healthful activity1 and is subordinated to the end of self-support and harmonious self-development4 ,the ideal attitude toward work is beautifully presented in ,matthew ,arnold's sonnet on ,quiet ,work3 ,one lesson1 ,nature1 let me learn of thee1 ,one lesson which in every wind is blown2 ,one lesson of two duties kept at one ,though the loud world proclaim their enmity-- ,of toil unsevered from tranquillity2 ,of labor1 that in lasting fruit outgrows ,far noisier schemes1 accomplished in repose1 ,too great for haste1 too high for rivalry4 ,,the ,,penalty4 ,laziness leads to poverty4--,the lazy man does nothing to produce wealth4 ,the only way in which he can get it is by inheritance1 or by gift1 or by theft4 ,money received by inheritance does not last long4 ,the man who is too lazy to earn money1 is generally too weak to use it wisely2 and it soon slips through his fingers4 ,when a man's laziness is once found out people refuse to give to him4 ,and the thief cannot steal many times without being caught4 ,industry is the only sure and permanent title to wealth2 and where industry is wanting1 there1 soon or late1 poverty must come4 ,,chapter ,v4 ,property4 ,the products of labor1 saved up and appropriated to our use1 constitute property4 ,without property life cannot rise above the hand-to-mouth existence of the savage4 ,it is as important to save and care for property after we have earned it1 as it is to earn it in the first place4 ,property does not stay with us unless we watch it sharply4 ,left to itself it takes wings and flies away4 ,unused land is overgrown by weeds2 unoccupied houses crumble and decay2 food left exposed sours and molds2 unused tools rust2 and machinery left to stand idle gets out of order4 ,everything goes to rack and ruin1 unless we take constant care4 ,hence the preservation of property is one of the fundamental concerns of life and conduct4 ,,the ,,duty4 ,provision for family and for old age4--,childhood and old age ought to be free from the necessity of earning a living4 ,childhood should be devoted to growth and education2 old age to enjoyment and repose4 ,in order to secure this provision for old age1 for the proper training of children and against sickness and accident1 it is a duty to save a portion of one's earnings during the early years of active life4 ,the man who at this period is not doing more than to support himself and family1 is not providing for their permanent support at all4 ,they are feasting to-day with the risk of starvation to-morrow4 ,in primitive conditions of society this provision for the future consisted in the common ownership by family or clan of flocks and herds or lands1 whereby the necessities of life were insured to each member of the clan or family from birth to death4 ,,the ,,virtue4 ,the importance of systematic saving4--,in the more complex civilization of to-day1 property assumes ten thousand different forms2 is held mostly by individuals2 and has for its universal symbol1 money4 ,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 life1 or from sixteen to sixty4 ,persons who acquire a liberal education1 or learn a difficult trade or profession1 will not be able to begin to save until they are twenty or twenty-five4 ,whenever earning begins1 saving should begin4 ,if earnings are small1 savings must be small too4 ,he who postpones saving until earnings are large and saving is easy1 will postpone saving altogether4 ,the habit of saving like all habits must be formed early and by conscious and painful effort1 or it will not be formed at all4 ,saving is as much a duty as earning2 and the two should begin together4 ,earning provides for the wants of the individual and the hour4 ,it requires both earning and saving to provide for the needs of a life-time and the welfare of a family4 ,savings-banks and building and loan associations afford the best opportunities for small savings at regular intervals2 and no man has any right to marry until he has a savings-bank account1 or shares in a building and loan association1 or an equally regular and secure method of systematic saving4 ,in early life1 before savings have become sufficient to provide for his family in case of death1 it is also a duty to combine saving with life-insurance4 ,both in investment of savings and in life-insurance1 one should make sure that the institution or organization to which he intrusts his money is on a sound business basis4 ,all speculative schemes should be strictly avoided4 ,any company or form of investment that offers to give back more than you put into it1 plus a fair rate of interest on the money1 is not a fit place for a man to trust the savings on which the future of himself and his family depends4 ,security1 absolute security1 not profits and dividends1 is what one should demand of the institution to which he trusts his savings4 ,economy eats the apple to the core2 wears clothes until they are threadbare2 makes things over2 gets the entire utility out of a thing2 throws nothing away that can be used again2 gets its money's worth for every cent expended2 buys nothing for which it cannot pay cash down and leave something besides for saving4 ,it is a manly quality1 or virtue1 because it masters things1 keeps them under our control1 compels them to render all the service there is in them1 and insures our lasting independence4 ,,the ,,reward4 ,the savings of early and middle life support old age in honorable rest1 and give to children a fair start in life4--,all men are liable to misfortune and accident4 ,the improvident man is crushed by them2 for they find him without reserved force to meet them4 ,the economical man has in his savings a balance wheel whose momentum carries him by hard places4 ,his position is independent and his prosperity is permanent4 ,for it depends not on the fortunes of the day1 which are uncertain and variable2 but on the fixed habits and principles of a life-time1 which are changeless and reliable4 ,,the ,,temptation4 ,living beyond one's income3 running in debt4--,income is limited2 while the things we would like to have are infinite4 ,we must draw the line somewhere4 ,duty says1 draw it well inside of income4 ,temptation says1 draw it at income1 or a trifle outside of income4 ,yield to this temptation1 and our earnings are gone before we know it1 and debt stares us in the face4 ,debts are easy to contract1 but hard to pay4 ,the debt must be paid sometime with accumulated interest4 ,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 debt4 ,never1 on any account1 get in debt4 ,never spend your whole income4 ,these are rules we are constantly tempted to break4 ,but the man who yields to this temptation is on the high road to financial ruin4 ,,the ,,vice ,,of ,,defect4 ,wastefulness4--,the wasteful man buys things he does not need2 spends his money as fast as he can get it2 lives beyond his means2 throws things away which are capable of further service2 runs in debt2 and is forever behindhand4 ,he lives from hand to mouth2 is dependent upon his neighbors for things which with a little economy he might own himself2 makes no provision for the future1 and when sickness or old age comes upon him1 he is without resources4 ,,the ,,vice ,,of ,,excess4 ,miserliness4--,economy saves for the sake of future expenditure4 ,miserliness saves for the sake of saving4 ,the spendthrift sacrifices the future to present enjoyment4 ,the miser sacrifices present enjoyment to an imaginary future which never comes2 and so misses enjoyment altogether4 ,the prudent man harmonizes present with future enjoyment1 and so lives a life of constant enjoyment4 ,the spendthrift spends recklessly1 regardless of consequences4 ,the miser hoards anxiously1 despising the present4 ,the man of prudence and economy spends liberally for present needs1 and saves only as a means to more judicious and lasting expenditure4 ,the miser is as much the slave of his money as is the spendthrift the slave of his indulgences4 ,economy escapes both forms of slavery and maintains its freedom by making both spending and saving tributary to the true interests of the self4 ,,the ,,penalty4 ,the thing we waste to-day1 we want to-morrow4--,the money we spend foolishly to-day we have to borrow to-morrow1 and pay with interest the day after4 ,wastefulness destroys the seeds of which prosperity is the fruit4 ,wastefulness throws away the pennies1 and so must go without the dollars which the pennies make4 ,years of health and strength spent in hand-to-mouth indulgence inevitably bear fruit in a comfortless old age4 ,,chapter ,,vi4 ,exchange4 ,the jack-of-all-trades is a bungler in every one of them4 ,the man who will do anything well must confine himself to doing a very few things4 ,yet while the things a man can produce to advantage are few1 the things he wants to consume are many4 ,exchange makes possible at the same time concentration in production and diversity of enjoyment4 ,exchange enables the shoemaker to produce shoes1 the tailor to make coats1 the carpenter to build houses1 the farmer to raise grain1 the weaver to make cloth1 the doctor to heal disease2 and at the same time brings to each one of them a pair of shoes1 a coat1 a house1 a barrel of flour1 a cut of cloth1 and such medical attendance as he needs4 ,civilization rests on exchange4 ,,the ,,duty4 ,it is the duty of each party in a trade to give a fair and genuine equivalent for what he expects to receive4--,articles exchanged always represent work4 ,and it is our duty to make sure that the article we offer represents thorough work4 ,good honest work is the foundation of all righteousness4 ,whatever we offer for sale1 whether it be our labor for wages1 or goods for a price1 ought to be as good and thorough as we can make it4 ,to sell a day's work for wages1 and then to loaf a part of that day1 is giving a man idleness when he pays for work4 ,to sell a man a shoddy coat when he thinks he is buying good wool1 is giving him cold when he pays for warmth4 ,to give a man defective plumbing in his house when he hires you for a good workman1 is to sell him disease and death1 and take pay for it4 ,selling adulterated drugs and groceries is giving a man a stone when he asks for and pays for bread4 ,if1 after we have done our best to make or secure good articles1 we are unable to avoid defects and imperfections1 then it is our duty to tell squarely just what the imperfection is1 and sell it for a reduced price4 ,on no other basis than this of making genuine goods1 and representing them just as they are1 can exchange fulfill its function of mutual advantage to all concerned4 ,,the ,,virtue4 ,honesty looks people straight in the eye1 tells the plain truth about its goods1 stands on its merits1 asks no favors1 has nothing to conceal1 fears no investigation4--,this bold1 open1 self-reliant quality of honesty is what makes it a manly thing1 or a virtue4 ,to do thorough work2 to speak the plain truth2 to do exactly as you would be done by2 to put another man's interest on a level with your own2 to take under no pretext or excuse a cent's worth more than you give in any trade you make1 calls out all the strength and forbearance and self-control there is in a man1 and that is why it ranks so high among the virtues4 ,,the ,,reward4 ,the honest man is the only man who can respect himself4--,he carries his head erect1 and no man can put him down4 ,everything about him is sound and every act will bear examination4 ,this sense of one's own genuineness and worth is honesty's chief reward4 ,,the ,,temptation4 ,every one-sided transaction dishonest4--,in fair exchange both parties are benefited4 ,in unfair exchange one party profits by the other's loss4 ,any transaction in which either party fails to receive an equivalent for what he gives is a fraud2 and the man who knowingly and willfully makes such a trade is a thief in disguise4 ,for taking something which belongs to another1 without giving him a return1 and without his full1 free1 and intelligent consent1 is stealing4 ,the temptation to take advantage of another's ignorance2 to palm off a poor article for a good one2 to get more than we give1 is very great in all forms of business4 ,cheating is very common1 and one is tempted to do a little cheating himself in order to keep even with the rest4 ,the only way to resist it is to see clearly that cheating is lying and stealing put together2 that it is an injury to our fellow-men and to society2 that it is playing the part of a knave and a rascal instead of an honest and honorable man4 ,,the ,,vice ,,of ,,defect4 ,the meanest and most contemptible kind of cheating is quackery4--,the quack is liar1 thief1 and murderer all in one4 ,for in undertaking to do things for which he has no adequate training and skill1 he pretends to be what he is not4 ,he takes money for which he is unable to render a genuine equivalent4 ,and by inducing people to trust their lives in his incompetent and unskilled hands he turns them aside from securing competent treatment1 and so confirms disease and hastens death4 ,the dishonest man a public nuisance and a common enemy4--,he gets his living out of other people4 ,whatever wealth he gets1 some honest man who has earned it is compelled to go without4 ,dishonesty is the perversion of exchange from its noble function as a civilizing agent and a public benefit1 into the ignoble service of making one man rich at the expense of the many4 ,it is because the dishonest man is living at other people's expense1 profiting by their losses1 and fattening himself on the earnings of those whom he has wronged1 that dishonesty is deservedly ranked as one of the most despicable and abominable of vices4 ,,the ,,vice ,,of ,,excess4 ,it is as important to protect our own interest1 as to regard the interests of others4--,no man has any more right to cheat me than ,i have to cheat him2 and if he tries to take advantage of me it is my duty to resist him1 and to say a decided no to his schemes for enriching himself at my expense4 ,one rule in particular is very important4 ,never sign a note for another in order to give him a credit which he could not command without your name4 ,that is a favor which no man has a right to ask1 and which no man who regards his duty to himself and to his family will grant4 ,if a man is in a tight place and asks you to lend him money1 or to give him money1 that is a proposition to be considered on its merits4 ,but to assume an indefinite responsibility by signing another man's note1 is accepting the risk of ruining ourselves for his accommodation4 ,we owe it to ourselves and our families to keep our finances absolutely under our own control1 free from all complication with the risks and uncertainties of another's enterprises and fortunes4 ,our own rights are as sacred as those of another4 ,there are two sides to every bargain2 and one side is as important as the other4 ,the sacrifice of a right may be as great an evil as the perpetration of a wrong4 ,,the ,,penalty4 ,dishonesty eats the heart out of a man4--,the habit of looking solely to one's own interest deadens the social sympathies1 dwarfs the generous affections1 weakens self-respect1 until at length the dishonest men can rob the widow of her livelihood2 take an exorbitant commission on the labor of the orphan2 charge an extortionate rent to a family of helpless invalids2 sell worthless stocks to an aged couple in exchange for the hard earnings of a life-time1 and still endure to live4 ,dishonesty makes men inhuman4 ,the love of gain is a species of moral and spiritual decay4 ,when it attacks the heart the finer and better feelings wither and die2 and on this decay of sympathy and kindness and generosity and justice there thrive and flourish meanness and heartlessness and cruelty and inhumanity4 ,hereditary effects of dishonesty4--,so deeply does the vice of dishonesty eat into the moral nature that mental and moral deterioration is handed down to offspring4 ,the scientific study of heredity shows that the deterioration resulting from this cause is more sure and fatal than that following many forms of insanity4 ,the son or daughter of a mean1 dishonest man is handicapped with tendencies toward moral turpitude and anti-social conduct for which no amount of his ill-gotten gains1 received by inheritance1 can be an adequate compensation4 ,says ,maudsley1 ,i cannot but think that the extreme passion for getting rich1 absorbing the whole energies of a life1 predisposes to mental degeneracy in the offspring1 either to moral defect1 or to intellectual deficiency1 or to outbursts of positive insanity4 ,and the same author says elsewhere3 ,the anti-social1 egoistic development of the individual predisposes to1 if it does not predetermine1 the mental degeneracy of his progeny2 he1 alien from his kind by excessive egoisms1 determines an alienation of mind in them4 ,if ,i may trust in that matter my observations1 ,i know no one who is more likely to breed insanity in his offspring than the intensely narrow1 self-sensitive1 suspicious1 distrustful1 deceitful1 and self-deceiving individual1 who never comes into sincere and sound relations with men and things1 who is incapable by nature and habit of genuinely healthy communion with himself or with his kind4 ,a moral development of that sort1 ,i believe1 is more likely to predetermine insanity in the next generation than are many forms of actual derangement in parents3 for the whole moral nature is essentially infected1 and that goes deeper down1 and is more dangerous1 qu heredity1 than a particular derangement4 ,a mental alienation is a natural pathological evolution of it4 ,,chapter ,,vii4 ,knowledge4 ,what food is to the body1 that knowledge is to the mind4 ,it is the bread of intellectual life4 ,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 bridges4 ,without knowledge of natural science we should be strangers in the world in which we live1 the victims of the grossest superstitions4 ,without knowledge of history and political science we could have no permanent tranquility and peace1 but should pass a precarious existence1 exposed to war and violence1 rapine and revolution4 ,knowledge unlocks for us the mysteries of nature2 unfolds for us the treasured wisdom of the world's great men2 interprets to us the longings and aspirations of our hearts4 ,books1 we know1 ,are a substantial world1 both pure and good3 ,round these with tendrils strong as flesh and blood1 ,our pastime and our happiness will grow4 ,,the ,,duty4 ,the severity of truth4--,things exist in precise and definite relations4 ,events take place according to fixed and immutable laws4 ,truth is the perception of things just as they are4 ,between truth and falsehood there is no middle ground4 ,either a fact is so1 or it is not4 ,truth1 says ,ruskin1 is the one virtue of which there are no degrees4 ,there are some faults slight in the sight of love1 some errors slight in the estimation of wisdom2 but truth forgives no insult1 and endures no stain4 ,truth does not always lie upon the surface of things4 ,it requires hard1 patient toil to dig down beneath the superficial crust of appearance to the solid rock of fact on which truth rests4 ,to discover and declare truth as it is1 and facts as they are1 is the vocation of the scholar4 ,not what he likes to think1 not what other people will be pleased to hear1 not what will be popular or profitable2 but what as the result of careful investigation1 painstaking inquiry1 prolonged reflection he has learned to be the fact2--this1 nothing less and nothing more1 the scholar must proclaim4 ,truth is fidelity to fact2 it plants itself upon reality2 and hence it speaks with authority4 ,the truthful man is one whom we can depend upon4 ,his word is as good as his bond4 ,he sweareth to his own hurt1 and changeth not4 ,the truthful man brings truth and man together4 ,,the ,,virtue4 ,veracity has two foundations3 one reverence for truth2 the other regard for one's fellow-men4--,ordinarily these two motives coincide and re-enforce each other4 ,the right of truth to be spoken1 and the benefit to men from hearing it1 are two sides of the same obligation4 ,only in the most rare and exceptional cases can these two motives conflict4 ,to a healthy1 right-minded man the knowledge of the truth is always a good4 ,apparent exceptions to the duty of truthfulness4--,we owe truth to all normal people1 and under all normal circumstances4 ,we do not necessarily owe it to the abnormal4 ,in sickness1 when the patient cannot bear the shock of distressing news2 in insanity1 when the maniac cannot give to facts their right interpretation2 in criminal perversity1 when knowledge would be used in furtherance of crime1 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 others4 ,these are very rare and extreme cases1 and are apparent rather than real exceptions to the universal rule of absolute truthfulness in human speech4 ,for in these cases it is not from a desire to deceive or mislead the person1 that we withhold the truth4 ,we feel sure that the sick person1 when he recovers2 the insane person when he is restored to reason2 the criminal1 if he is ever converted to uprightness1 will appreciate the kindness of our motive1 and thank us for our deed4 ,to the person of sound body1 sound mind1 and sound moral intent1 no conceivable combination of circumstances can ever excuse us from the strict requirement of absolute veracity1 or make a lie anything but base1 cowardly1 and contemptible4 ,,the ,,reward4 ,society is founded on trust4--,without confidence in one another1 we could not live in social relations a single day4 ,we should relapse into barbarism1 strife1 and mutual destruction4 ,since society rests on confidence1 and confidence rests on tried veracity1 the rewards of veracity are all those mutual advantages which a civilized society confers upon its members4 ,,the ,,temptation4 ,the costliness of strict truthfulness4--,truth is not only hard to discover1 but frequently it is costly to speak4 ,truth is often opposed to sacred traditions1 inherited prejudices1 popular beliefs1 and vested interests4 ,to proclaim truth in the face of these opponents in early times has cost many a man his life2 and to-day it often exposes one to calumny and abuse4 ,hence comes the temptation to conceal our real opinions2 to cover up what we know to be true under some phrase which we believe will be popular2 to sacrifice our convictions to what we suppose to be our interests4 ,especially when we have done wrong the temptation to cover it up with a lie is very great4 ,deception seems so easy2 it promises to smooth over our difficulties so neatly2 that it is one of the hardest temptations to resist4 ,little do we dream1 ,what a tangled web we weave ,when first we practice to deceive4 ,,the ,,vice ,,of ,,defect4 ,the forms of falsehood are numberless4--,we may lie by our faces2 by our general bearing2 by our silence1 as well as by our lips4 ,there is the glistening and softly spoken lie2 the amiable fallacy2 the patriotic lie of the historian2 the provident lie of the politician2 the zealous lie of the partisan2 the merciful lie of the friend2 the careless lie of each man to himself4 ,the mind of man was made for truth3 truth is the only atmosphere in which the mind of man can breathe without contamination4 ,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 told4 ,for benefits and advantages1 however great and important1 are what we have1 and they perish with the using4 ,the mind is what we are2 and an insult to our intelligence1 a scar upon ourselves1 a blow at that human confidence which binds us all together1 is irremediable4 ,,the ,,vice ,,of ,,excess4 ,the mischievousness of gossip and scandal4--,we are not called upon to know everything that is going on2 nor to tell everything that we cannot help knowing4 ,idle curiosity and mischievous gossip result from the direction of our thirst for knowledge toward trifling and unworthy objects4 ,there is great virtue in minding one's own business4 ,the tell-tale is abhorrent even to the least developed moral sensibility4 ,the gossip1 the busybody1 the scandalmonger is the worst pest that infests the average town and village4 ,these mischief-makers take a grain of circumstantial evidence1 mix with it a bushel of fancies1 suspicions1 surmises1 and inuendoes1 and then go from house to house peddling the product for undoubted fact4 ,the scandalmonger is the murderer of reputations1 the destroyer of domestic peace1 the insuperable obstacle to the mutual friendliness of neighborhoods4 ,this rejoicing in iniquity is the besetting sin of idle people4 ,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 criticises4 ,martineau1 in his scale of the springs of action1 rightly ranks censoriousness1 with vindictiveness and suspiciousness1 at the very bottom of the list4 ,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-men1 and keep that little strictly to ourselves4 ,,the ,,penalty4 ,falsehood undermines the foundations of social order4--,universal falsehood would bring social chaos4 ,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 existence1 and without whose aid his arm would be powerless to strike4 ,the liar likewise loses confidence in himself4--,he cannot distinguish truth from falsehood1 he has so frequently confounded them4 ,he is caught in his own meshes4 ,a good liar must have a long memory4 ,having no recognized standard to go by1 he cannot remember whether he said one thing or another about a given fact2 and so he hangs himself by the rope of his own contradictions4 ,worse than these outward consequences is the loss of confidence in his own integrity and manhood4 ,in ,kant's words1 ,a lie is the abandonment1 or1 as it were1 the annihilation of the dignity of man4 ,,chapter ,,viii4 ,time4 ,every act we do1 every thought we think1 every feeling we cherish exists in time4 ,our life is a succession of flying moments4 ,once gone1 they can never be recalled4 ,as they are employed1 so our character becomes4 ,to use time wisely is a good part of the art of living well1 for time is the stuff life is made of4 ,,the ,,duty4 ,the duty of making life a consistent whole4--,life is not merely a succession of separate moments4 ,it is an organic whole4 ,the way in which we spend one moment affects the next1 and all that follow2 just as the condition of one part of the body affects the well-being of all the rest4 ,as we have seen1 dissipation to-day means disease to-morrow4 ,work to-day means property to-morrow4 ,wastefulness to-day means want to-morrow4 ,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 moment1 but the interests of the permanent self throughout the whole of life4 ,what we pursue on one day must not clash with what we pursue the next2 each must contribute its part to our comprehensive and permanent well-being4 ,,the ,,virtue ,prudence is the habit of looking ahead1 and seeing present conduct in its relation to future welfare4--,prudence is manly and virtuous because it controls present inclination1 instead of being controlled by it4 ,a burning appetite or passion springs up within us1 and demands instant obedience to its demands4 ,the weak man yields at once and lets the appetite or passion or inclination lead him whithersoever it listeth4 ,not so the strong1 the prudent man4 ,he says to the hot1 impetuous passion3 ,sit down1 and be quiet4 ,i will consider your request4 ,if it seems best ,i will do as you wish4 ,if it turns out that what you ask is not for my interest ,i shall not do it4 ,you need not think that ,i am going to do everything you ask me to1 whether it is for my interest to do it or not4 ,you have fooled me a good many times1 and hereafter ,i propose to look into the merits of your requests before ,i grant them4 ,it takes strength and courage and determination to treat the impulses of our nature in this haughty and imperious manner4 ,but the strength and resolution which it takes to do an act is the very essence of its manliness and virtue4 ,,the ,,reward4 ,the life of the prudent man holds together1 part plays into part1 and the whole runs smoothly4--,one period of life1 one fraction of time1 does not conflict with another4 ,he looks on the past with satisfaction because he is enjoying the fruit of that past in present well-being4 ,he looks to the future with confidence because the present contains the seeds of future well-being4 ,each step in life is adjusted to every other1 and the result is a happy and harmonious whole4 ,,the ,,temptation4 ,time tempts us to break up our lives into separate parts4--,let us eat and drink1 for to-morrow we die4 ,after us the deluge4 ,these are the maxims of fools4 ,the reckless seizure of the pleasures of the present hour1 regardless of the days and years to come1 is the characteristic mark of folly4 ,,the ,,vice ,,of ,,defect4 ,procrastination is the thief of time4--,the particular impulse which most frequently leads us to put off the duty of the hour is indolence4 ,but any appetite or passion which induces us to postpone a recognized duty for the sake of a present delight is an invitation to procrastination4 ,the fallacy of procrastination1 the trick by which it deceives1 is in making one believe that at a different time he will be a different person4 ,the procrastinator admits1 for instance1 that a piece of work must be done4 ,but he argues1 ,just now ,i would rather play or loaf than do the work4 ,by and by there will come a time when ,i shall rather do the work than play or loaf4 ,let's wait till that time comes4 ,that time never comes4 ,our likes and dislikes do not change from one day to another4 ,to-morrow finds us as lazy as to-day1 and with the habit of procrastination strengthened by the indulgence of yesterday4 ,putting a duty off once does not make it easier3 it makes it harder to do the next time4 ,play or rest when we ought to be at work is weakening and demoralizing4 ,rest and play after work is bracing and invigorating4 ,the sooner we face and conquer a difficulty1 the less of a difficulty it is4 ,the longer we put it off the greater it seems1 and the less becomes our strength with which to overcome it4 ,,the ,,vice ,,of ,,excess4 ,anxiety defeats itself4--,anxiety sacrifices the present to the future4 ,when this becomes a habit it defeats its own end4 ,for the future is nothing but a succession of moments1 which1 when they are realized1 are present moments4 ,and the man who sacrifices all the present moments to his conception of a future1 sacrifices the very substance out of which the real future is composed4 ,for when he reaches the time to which he has been looking forward1 and for the sake of which he has sacrificed all his early days1 the habit of anxiety stays by him and compels him to sacrifice that future1 now become present1 to another future1 still farther ahead2 and so on forever4 ,thus life becomes an endless round of fret and worry1 full of imaginary ills1 destitute of all real and present satisfaction4 ,it is a good rule never to cross a bridge until we come to it4 ,prudence demands that we make reasonable preparation for crossing it in advance4 ,but when these preparations are made prudence has done its work1 and waits calmly until the time comes to put its plans into operation4 ,anxiety fills all the intervening time with forebodings of all the possible obstacles that may arise when the time for action comes4 ,procrastination1 anxiety1 and prudence4--,procrastination sacrifices the future to the present4 ,anxiety sacrifices the present to the future4 ,prudence co-ordinates present and future in a consistent whole1 in which both present and future have their proper place and due consideration4 ,,the ,,penalty4 ,imperfect co-ordination1 whether by procrastination or by worry1 brings discord4 ,the parts of life are at variance with each other4 ,the procrastinator looks on past indulgence with remorse and disgust2 for that past indulgence is now loading him down with present disabilities and pains4 ,he looks on the future with apprehension1 for he knows that his present pleasures are purchased at the cost of misery and degradation in years to come4 ,the man in whom worry and anxiety have become habitual likewise lives a discordant life4 ,he looks out of a joyless present1 back on a past devoid of interest1 and forward into a future full of fears4 ,,chapter ,,ix4 ,space4 ,as all thoughts and actions take place in time1 so all material things exist in space4 ,everything we have must be in some place4 ,to give things their right relations in space is one of the important aspects of conduct4 ,,the ,,duty4 ,a place for everything1 and everything in its place4--,things that belong together should be kept together4 ,dishes belong in the cupboard2 clothes in the closet2 boxes on the shelves2 loose papers in the waste basket2 tools in the tool-chest2 wood in the wood-shed4 ,and it is our duty to keep them in their proper place1 when not in actual use4 ,in business it is of the utmost importance to have a precise place for everything connected with it4 ,the carpenter or machinist must have a place for each tool1 and always put it there when he is through using it4 ,the merchant must have a definite book and page or drawer or pigeon-hole for every item which he records4 ,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 instantly4 ,this keeping things of a kind together1 each kind in a place by itself1 is system4 ,without system nothing can be managed well1 and no great enterprise can be carried on at all4 ,,the ,,virtue4 ,orderliness is manly and virtuous because it keeps things under our own control1 and makes them the expression of our will4--,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 dozen4 ,it is not power to do more work than other men1 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 work1 which marks the difference between the statesman who manages the affairs of a nation or the merchant prince who handles millions of dollars1 and the man of merely ordinary administrative and business ability4 ,,the ,,reward4 ,the orderly man has his resources at his disposal at a moment's notice4--,he can go directly to the thing he wants and be sure of finding it in its place4 ,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 ten4 ,hence there is scarcely any limit to the expansion of business of which the systematic man is capable4 ,a business thus reduced to system will almost run itself4 ,thus the heads of great concerns are able to accept public office1 or to spend a year in ,europe1 in absolute confidence that the business will be well conducted in their absence1 and that they can take it up when they return just as they left it4 ,for they know that each man has his part of the work for which he is responsible2 each process has its precise method by which it is to be performed2 each account has its exact place where it is to be kept4 ,order and system are the keys to business success4 ,orderliness keeps things under our control1 and the convenience and efficiency with which things serve us is the direct and necessary consequence of having them under control4 ,,the ,,temptation4 ,system takes more labor to begin with1 but in the long run system is the greatest labor-saving device in the world4--,it takes ten times as long to hunt up a thing which we have left lying around the next time we want it1 as it does to put it where it belongs at first4 ,yet1 well as we know this fact1 present and temporary ease seems of more consequence at the time of action than future and permanent convenience4 ,until by repeated exercise and painful discipline we make orderliness and system habitual and almost instinctive1 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 wills4 ,,the ,,vice ,,of ,,defect4 ,the careless man lets things run over him4--,they mock him1 and make fun of him2 getting in his way and tripping him up at one time2 hiding from him and making him hunt after them at another4 ,carelessness is a confession of a weak will that cannot keep things under control4 ,and weakness is ever the mark of vice4 ,,the ,,vice ,,of ,,excess4 ,the end and aim of system is to expedite business4 ,red tape is the idolatry of system4 ,it is system for the sake of system4--,every rule admits exceptions4 ,to make exceptions before a habit is fully formed is dangerous2 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 things4 ,when1 however1 the habit has become fixed1 it is wise and right to sacrifice order and system1 when some short cut will attain our end more quickly and effectively than the regular and more round-about way of orderly procedure4 ,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 occasion2 according as it will further or hinder the end he has in view4 ,,the ,,penalty4 ,the careless man is always bothered by things he does not want getting in his way2 and by things that he does want keeping out of his way4--,half his time is spent in clearing away accumulated obstructions and hunting after the things he needs4 ,where everything is in a heap it is necessary to haul over a dozen things in order to find the one you are after4 ,carelessness suffers things to get the mastery over us2 and the consequence is that we and our business are ever at their mercy4 ,and as things held in control are faithful and efficient servants1 so things permitted to domineer over us and do as they please become cruel and arbitrary masters4 ,they waste our time1 try our patience1 destroy our business1 and scatter our fortunes4 ,,chapter ,x4 ,fortune4 ,strictly speaking1 there is no such thing as fortune1 chance1 or accident4 ,all things are held together by invariable laws4 ,every event takes place in accordance with law4 ,uniformity of law is the condition and presupposition of all our thinking4 ,the very idea of an event that has no cause is a contradiction in terms to which no reality can correspond1 like the notion of two mountains without a valley between2 or a yard stick with only one end4 ,relatively to us1 and in consequence of the limitation of our knowledge1 an event is a result of chance or fortune when the cause which produced it lies beyond the range of our knowledge4 ,what we cannot anticipate beforehand and what we cannot account for afterward1 we group together into a class and ascribe to the fictitious goddess ,fortune2 as children attribute gifts at ,christmas which come from unknown sources to ,santa ,claus4 ,in reality these unexplained and unanticipated events come from heredity1 environment1 social institutions1 the forces of nature1 and ultimately from ,god4 ,these things which project themselves without warning into our lives1 often have most momentous influence for good or evil over us2 and the proper attitude to take toward this class of objects is worthy of consideration by itself4 ,,the ,,duty4 ,the secret of superiority to fortune4--,some things are under our control2 others are not4 ,it is the part of wisdom to concentrate our thought and feeling on the former2 working with utmost diligence to make the best use of those things which are committed to us in the regular line of daily duty1 and treating with comparative indifference those things which affect us from without4 ,what we are2 what we do2 what we strive for2--these are the really important matters2 and these are always in our power4 ,what money comes to us2 what people say about us2 what positions we are called to fill2 to what parties we are invited2 to what offices we are elected1 are matters which concern to some extent our happiness4 ,we should welcome these good things when they come4 ,but they affect the accidents rather than the substance of our lives4 ,we should not be too much bound up in them when they come2 and we should not grieve too deeply when they go4 ,we should never stake our well-being and our peace of mind on their presence or their absence4 ,we should remember that ,the aids to noble life are all within4 ,this lesson of superiority to fortune1 by regarding the things she has to give as comparatively indifferent1 is the great lesson of ,stoicism4 ,marcus ,aurelius1 ,epictetus1 and ,seneca are the masters of this school4 ,their lesson is one we all need to learn thoroughly4 ,it is the secret of strength to endure the ills of life with serenity and fortitude4 ,and yet it is by no means a complete account of our duty toward these outward things4 ,it is closely akin to pride and self-sufficiency4 ,it gives strength but not sweetness to life4 ,one must be able to do without the good things of fortune if need be4 ,the really strong man1 however1 is he who can use and enjoy them without being made dependent on them or being enslaved by them4 ,the real mastery of fortune consists not in doing without the things she brings for fear they will corrupt and enslave us2 but in compelling her to give us all the things we can1 and then refusing to bow down to her in hope of getting more4 ,this just appreciation of fortune's gifts is doubtless hard to combine with perfect independence4 ,the ,stoic solution of the problem is easier4 ,the really strong man1 however1 is he who ,gathers earth's whole good into his arms2 ,marching to fortune1 not surprised by her1 and the secret of this conquest of fortune without being captivated by her lies in having1 as ,browning telling us1 ,one great aim1 like a guiding star above1 ,which tasks strength1 wisdom1 stateliness1 to lift ,his manhood to the height that takes the prize4 ,the shortcoming of the ,stoics is not in the superiority to fortune which they seek2 but in the fact that they seek it directly by sheer effort of naked will1 instead of being lifted above subjection to fortune by the attractive power of generous aims1 and high ideals of social service4 ,,the ,,virtue4 ,the virtue which maintains superiority over external things and forces is courage4--,in primitive times the chief form of fortune was physical danger1 and superiority to fear of physical injury was the original meaning of courage4 ,courage involves this physical bravery still2 but it has come to include a great deal more4 ,in a civilized community1 physical danger is comparatively rare4 ,courage to do right when everyone around us is doing wrong2 courage to say ,no when everyone is trying to make us say ,yes2 courage to bear uncomplainingly the inevitable ills of life2--these are the forms of courage most frequently demanded and most difficult to exercise in the peaceful security of a civilized community4 ,this courage which presents an unruffled front to trouble1 and bears bravely the steady pressure of untoward circumstance1 we call by the special names of fortitude or patience4 ,patience and fortitude are courage exercised in the conditions of modern life4 ,the essence of courage is superiority to outside forces and influences4 ,when men were beset by lions and tigers1 by ,indians and hostile armies1 then courage showed itself by facing and fighting these enemies4 ,now that we live with civilized and friendly men and women like ourselves1 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 do2 and by enduring without flinching the rubs and bumps and bruises which this close contact with our fellows brings to us4 ,moral courage4--,the brave man everywhere is the man who has a firm purpose in his own breast1 and goes forth to carry out that purpose in spite of all opposition1 or solicitation1 or influence of any kind that would tend to make him do otherwise4 ,he does the same1 whether men blame or approve2 whether it bring him pain or pleasure1 profit or loss4 ,the purpose that is in him1 that he declares1 that he maintains1 that he lives to realize2 in defense of that he will lay down wealth1 reputation1 and1 if need be1 life itself4 ,he will be himself1 if he is to live at all4 ,men must approve what he really is1 or he will have none of their praise1 but their blame rather4 ,by no pretense of being what he is not1 by no betrayal of what he holds to be true and right1 will he gain their favor4 ,the power to stand alone with truth and right against the world is the test of moral courage4 ,the brave man plants himself on the eternal foundations of truth and justice1 and bids defiance to all the forces that would drive him from it4 ,wordsworth1 in his character of ,the ,happy ,warrior1 has portrayed the kind of courage demanded of the modern man3 ',tis he whose law is reason2 who depends ,upon that law as on the best of friends4 ,who if he rise to station of command ,rises by open means1 and there will stand ,on honorable terms1 or else retire1 ,and in himself possess his own desire3 ,who comprehends his trust1 and to the same ,keeps faithful with a singleness of aim2 ,and therefore does not stoop nor lie in wait ,for wealth1 or honors1 or for worldly state2 ,whom they must follow1 on whose head must fall ,like showers of manna1 if they come at all4 ',tis finally the man1 who1 lifted high1 ,conspicuous object in a nation's eye1 ,or left unthought of in obscurity1 ,who with a toward or untoward lot1 ,prosperous or adverse1 to his wish or not1 ,plays in the many games of life1 that one ,where what he most doth value must be won3 ,whom neither shape of danger can dismay1 ,nor thought of tender happiness betray2 ,who1 not content that former worth stand fast1 ,looks forward1 persevering to the last1 ,from well to better1 daily self-surpast3 ,this is the happy warrior2 this is he ,that every man in arms should wish to be4 ,,the ,,reward4 ,courage universally honored4--,there is something in this strong1 steady power of self-assertion that compels the admiration of everyone who beholds it4 ,when we see a man standing squarely on his own feet2 speaking plainly the thoughts that are in his mind2 doing fearlessly what he believes to be right2 or no matter how widely we may differ from his views1 disapprove his deeds1 we cannot withhold our honor from the man himself4 ,no man was ever held in veneration by his countrymen2 no man ever handed down to history an undying fame1 who did not have the courage to speak and act his real thought and purpose in defiance of the revilings and persecutions of his fellows4 ,,the ,,temptation4 ,to take one's fortune into his own hands and work out1 in spite of opposition and misfortune1 a satisfactory career tasks strength and resolution to the utmost4--,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 temptation4 ,air-castles and day-dreams1 and idle waiting for something to turn up1 are the feeble forms of this temptation4 ,the impulse to run away from danger1 and the impulse to plunge recklessly into risks1 are the two forms of temptation which lead to the more pronounced and prevalent vices4 ,,the ,,vice ,,of ,,defect4 ,yielding to outward pressure1 contrary to our own conviction of what is true and right1 is moral cowardice4--,in early times the coward was the man who turned his back in battle4 ,to-day the coward is the man who does differently when people are looking at him from what he would do if he were alone2 the man who speaks what he thinks people want to hear1 instead of what he knows to be true2 the man who apes other people for fear they will think him odd if he acts like himself2 the man who tries so hard to suit everybody that he has no mind of his own2 the man who thinks how things will look1 instead of thinking how things really are4 ,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 true1 then we play the coward4 ,we do in the peaceful conditions of modern life just what we despise a soldier for doing on the field of battle4 ,we acknowledge that there is something outside us that is stronger than we are2 of which we are afraid2 to which we surrender ourselves as base and abject slaves4 ,,the ,,vice ,,of ,,excess4 ,there are forces in the world that can destroy us2 we must protect ourselves against them4--,to be truly brave1 we must be ready to face these forces when there is a reason for so doing4 ,we must be ready to face the cannon for our country2 to plunge into the swollen stream to save the drowning child2 to expose ourselves to contagious diseases in order to nurse the sick4 ,to do these things without sufficient reason is foolhardiness4 ,to expose ourselves needlessly to disease2 to put ourselves in the range of a cannon1 to jump into the stream1 with no worthy end in view1 or for the very shallow reason of showing off how brave we can be1 is folly and madness4 ,doing such things because someone dares us to do them is not courage1 but cowardice4 ,gambling1 the most fatal form of this fondness for taking needless risks4--,the gambler is too feeble in will1 too empty in mind1 too indolent in body to carve out his destiny with his own right hand4 ,and so he stakes his well-being on the throw of the dice2 the turn of a wheel2 or the speed of a horse4 ,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 exertions4 ,it is the most demoralizing of practices4 ,for it establishes the habit of staking well-being not on one's own honest efforts1 but on outside influences and forces4 ,it is the dethronement of will and the deposition of manhood4 ,in addition to being degrading to the individual it is injurious to others4 ,it is anti-social4 ,it makes one man's gain depend on another's loss3 while the social welfare demands that gains shall in all cases be mutual4 ,it violates the fundamental law of equivalence4 ,since the essence of gambling is the abrogation of the will1 every indulgence weakens the power to resist the temptation4 ,gambling soon becomes a mania4 ,honest ways of earning money seem slow and dull4 ,and the habit becomes confirmed before the victim is aware of the power over him that it has gained4 ,every form of gain which is contingent upon another's loss partakes of the nature of gambling4 ,raffling1 playing for stakes1 betting1 buying lottery tickets1 speculation in which there is no real transfer of goods1 but mere winning or losing on the fluctuations of the market1 are all forms of gambling4 ,they are all animated by the desire to get something for nothing3 a desire which we can respect when a helpless pauper asks for alms2 but of which in any form an able-bodied man ought to be ashamed4 ,,the ,,penalty4 ,the shame of cowardice4--,man is meant to be superior to things outside him4 ,when we see him bowing down to somebody whom he does not really believe in2 when we see him yielding to forces which he does not himself respect2 when living is more to him than living well2 when there is a threat which can make him cringe1 or a bribe that can make his tongue speak false--then we feel that the manhood has gone out of him1 and we cannot help looking on his fall with sorrow and with shame4 ,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 popularity3 ,so fallen6 so lost6 the light withdrawn ,which once he wore6 ,the glory from his gray hairs gone ,forevermore6 ,of all we loved and honored1 naught ,save power remains1-- ,a fallen angel's pride of thought1 ,still strong in chains4 ,all else is gone1 from those great eyes ,the soul has fled3 ,when faith is lost1 when honor dies1 ,the man is dead6 ,then pay the reverence of old days ,to his dead fame2 ,walk backward1 with averted gaze1 ,and hide the shame4 ,,chapter ,,xi4 ,nature4 ,thus far we have been considering the uses to which we may put the particular things which nature places at our disposal4 ,in addition to these special uses of particular objects1 ,nature has a meaning as a whole4 ,the ,infinite ,reason in whose image our minds are formed and in whose thought our thinking1 so far as it is true1 partakes1 has expressed something of his wisdom1 truth1 and beauty1 in the forms and laws of the world in which we live4 ,in the study of ,nature we are thinking ,god's thoughts after him4 ,in contemplation of the glory of the heavens1 in admiration of the beauty of field and stream and forest1 we are beholding a loveliness which it was his delight to create1 and which it is elevating and ennobling for us to look upon4 ,nature is the larger1 fairer1 fuller expression of that same intelligence and love which wells up in the form of consciousness within our own breasts4 ,nature and the soul of man are children of the same ,father4 ,nature is the interpretation of the longings of our hearts4 ,hence when we are alone with ,nature in the woods and fields1 by the seashore or on the moon-lit lake1 we feel at peace with ourselves1 and at home in the world4 ,,the ,,duty4 ,the love of nature1 like all love1 cannot be forced4--,it is not directly under the control of our will4 ,we cannot set about it in deliberate fashion1 as we set about earning a living4 ,still it can be cultivated4 ,we can place ourselves in contact with ,nature's more impressive aspects4 ,we can go away by ourselves2 stroll through the woods1 watch the clouds2 bask in the sunshine2 brave the storm2 listen to the notes of birds2 find out the haunts of living creatures2 learn the times and places in which to find the flowers2 gaze upon the glowing sunset1 and look up into the starry skies4 ,if we thus keep close to ,nature1 she will draw us to herself1 and whisper to us more and more of her hidden meaning4 ,the eye--it cannot choose but see2 ,we cannot bid the year be still3 ,our bodies feel1 where'er they be1 ,against or with our will4 ,nor less ,i deem that there are powers ,which of themselves our minds impress2 ,that we can feed these minds of ours ,in a wise passiveness4 ,,the ,,virtue4 ,the more we feel of the beauty and significance of ,nature the more we become capable of feeling4--,and this capacity to feel the influences which ,nature is constantly throwing around us is an indispensable element in noble and elevated character4 ,our thoughts1 our acts1 yes1 our very forms and features reflect the objects which we habitually welcome to our minds and hearts4 ,and if we will have these expressions of ourselves noble and pure1 we must drink constantly and deeply at ,nature's fountains of beauty and truth4 ,wordsworth1 the greatest interpreter of ,nature1 thus describes the effect of ,nature's influence upon a sensitive soul3 ,she shall be sportive as the fawn ,that wild with glee across the lawn ,or up the mountain springs2 ,and hers shall be the breathing balm1 ,and hers the silence and the calm ,of mute1 insensate things4 ,the floating clouds their state shall lend ,to her2 for her the willow bend3 ,nor shall she fail to see1 ,even in the motions of the storm1 ,grace that shall mold the maiden's form ,by silent sympathy4 ,the stars of midnight shall be dear ,to her2 and she shall lean her ear ,in many a secret place ,where rivulets dance their wayward round1 ,and ,beauty born of murmuring sound ,shall pass into her face4 ,,the ,,reward4 ,the uplifting and purifying power of nature4--,through communion with the grandeur and majesty of ,nature1 our lives are lifted to loftier and purer heights than our unaided wills could ever gain4 ,we grow into the likeness of that we love4 ,we are transformed into the image of that which we contemplate and adore4 ,we are thus made strong to resist the base temptations2 patient to endure the petty vexations2 brave to oppose the brutal injustices1 of daily life4 ,this whole subject of the power of ,nature to uplift and bless has been so exhaustively and beautifully expressed by ,wordsworth1 that fidelity to the subject makes continued quotation necessary3 ,nature never did betray ,the heart that loved her2 'tis her privilege1 ,through all the years of this our life1 to lead ,from joy to joy3 for she can so inform ,the mind that is within us1 so impress ,with quietness and beauty1 and so feed ,with lofty thoughts1 that neither evil tongues1 ,rash judgments1 nor the sneers of selfish men1 ,nor greetings where no kindness is1 nor all ,the dreary intercourse of daily life1 ,shall e'er prevail against us1 or disturb ,our cheerful faith1 that all which we behold ,is full of blessings4 ,therefore am ,i still ,a lover of the meadows and the woods ,and mountains2 and of all that we behold ,from this green earth2 well pleased to recognize ,in ,nature and the language of the sense ,the anchor of my purest thoughts1 the nurse1 ,the guide1 the guardian of my heart1 and soul ,of all my moral being4 ,,the ,,temptation4 ,the very thoroughness and fidelity with which we fulfill one duty1 may hinder the fulfillment of another4--,we may become so absorbed in earning a living1 and carrying on our business1 and getting an education1 that we shall give no time or attention to this communion with ,nature4 ,the fact that business1 education1 and kindred external and definite pursuits are directly under the control of our wills1 while this power to appreciate ,nature is a slow and gradual growth1 only indirectly under our control1 tempts us to give all our time and strength to these immediate1 practical ends1 and to neglect that closer walk with ,nature which is essential to a true appreciation of her loveliness4 ,someone asks us ,what is the use of spending your time with the birds among the trees1 or on the hill-top under the stars8 and we cannot give him an answer in dollars and cents4 ,and so we are tempted to take his simple standard of utility in ministering to physical wants as the standard of all worth4 ,we neglect ,nature1 and she hides her face from our preoccupied eyes4 ,in this busy1 restless age we need to keep ever in mind ,wordsworth's warning against this fatal temptation3 ,the world is too much with us2 late and soon1 ,getting and spending1 we lay waste our powers3 ,little we see in ,nature that is ours2 ,we have given our hearts away1 a sordid boon6 ,,the ,,vice ,,of ,,defect4 ,this obtuseness does not come upon us suddenly4 ,all children keenly appreciate the changing moods of ,nature4 ,it is from neglect to open our hearts to ,nature1 that obtuseness comes4 ,it steals over us imperceptibly4 ,we can correct it only by giving ourselves more closely and constantly to ,nature1 and trusting her to win back to herself our benumbed and alienated hearts4 ,,the ,,vice ,,of ,,excess4 ,affectation the attempt to work up by our own efforts an enthusiasm for ,nature4--,true love of ,nature must be born within us1 by the working of ,nature herself upon our hearts4 ,by faith1 rather than by works2 by reception1 rather than by conquest2 by wise passiveness1 rather than by restless haste2 by calm and silence1 rather than by noise and talk1 our sensitiveness to ,nature's charms is deepened and developed4 ,that enjoyment of ,nature which comes spontaneously and unsought is the only true enjoyment4 ,that which we work up1 and plan for1 and talk about1 is a poor and feeble imitation4 ,the real lover of ,nature is not the one who can talk glibly about her to everybody1 and on all occasions4 ,it is he who loves to be alone with her1 who steals away from men and things to find solitude with her the best society1 who knows not whence cometh nor whither goeth his delight in her companionship1 who waits patiently in her presence1 and is content whether she gives or withholds her special favors1 who cares more for ,nature herself than for this or that striking sensation she may arouse4 ,affectation is the craving for sensations regardless of their source4 ,and if ,nature is chary of striking scenes and startling impressions and thrilling experiences1 affectation1 with profane haste1 proceeds to amuse itself with artificial feelings1 and pretended raptures4 ,this counterfeited appreciation1 like all counterfeits1 by its greater cheapness drives out the real enjoyment2 and the person who indulges in affectation soon finds the power of genuine appreciation entirely gone4 ,affectation is worse than obtuseness1 for obtuseness is at least honest3 it may mend its ways4 ,but affectation is self-deception4 ,the affected person does not know what true appreciation of ,nature is3 he cannot see his error2 and consequently cannot correct it4 ,,the ,,penalty4 ,the life of man can be no deeper and richer than the objects and thoughts on which it feeds4--,without appreciation and love for ,nature we can eat and drink and sleep and do our work4 ,the horse and ox1 however1 can do as much4 ,obtuseness to the beauty and meaning of ,nature sinks us to the level of the brutes4 ,cut off from the springs of inspiration1 our lives stagnate1 our souls shrivel1 our sensibilities wither4 ,and just as stagnant water soon becomes impure1 and swarms with low forms of vegetable and animal life1 so the stagnant soul1 which refuses to reflect the beauty of sun and star and sky1 soon becomes polluted with sordidness and selfishness and sensuality4 ,,chapter ,,xii4 ,art4 ,nature is incomplete4 ,she leaves man to provide for himself his raiment1 shelter1 and surroundings4 ,nature in her works throws out suggestions of beauty1 rather than its perfect and complete embodiment4 ,her gold is imbedded in the rock4 ,her creations are limited by the particular material and the narrow conditions which are at her disposal at a given time and place4 ,to seize the pure ideal of beauty which ,nature suggests1 but never quite realizes2 to select from the universe of space and the eternity of time those materials and forms which are perfectly adapted to portray the ideal beauty2 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 flower2 to present to us for perpetual contemplation the form and features of ideal manhood and womanhood2 to hold before our imagination the deeds of brave men1 and the devotion of saintly women2 to thrill our hearts with the victorious struggle of the hero and the death-defying passion of the lover2--this is the mission and the significance of art4 ,art is creative4 ,the artist is a co-worker with ,god4 ,to his hands is committed the portion of the world which ,god has left unfinished--the immediate environment of man4 ,we cannot live in the fields1 like beasts and savages4 ,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 fair1 as elevating and inspiring1 as the fields and forests in which the primeval savage roamed4 ,more than that1 art aims to fill these rooms and halls and streets of ours with forms and symbols which shall preserve1 for our perpetual admiration and inspiration1 all that is purest and noblest and sweetest in that long struggle of man up from his savage to his civilized estate4 ,,the ,,duty4 ,beauty is the outward and visible sign of inward perfection1 completeness1 and harmony4--,in an object of beauty there is neither too little nor too much2 nothing is out of place2 nothing is without its contribution to the perfect whole4 ,each part is at once means and end to every other4 ,hence its perfect symmetry2 its regular proportions2 its strict conformity to law4 ,the mind of man can find rest and satisfaction in nothing short of perfection2 and consequently our hearts are never satisfied until they behold beauty1 which is perfection's crown and seal4 ,without it one of the deepest and divinest powers of our nature remains dwarfed1 stifled1 and repressed4 ,how to cultivate the love of beauty4--,it is our duty to see to it that everything under our control is as beautiful as we can make it4 ,the rooms we live in2 the desk at which we work2 the clothes we wear2 the house we build2 the pictures on our walls2 the garden and grounds in which we walk and work2 all must have some form or other4 ,that form must be either beautiful or hideous2 attractive or repulsive4 ,it is our duty to pay attention to these things2 to spend thought and labor1 and such money as we can afford upon them1 in order to make them minister to our delight4 ,not in staring at great works of art which we have not yet learned to appreciate1 but by attention to the beauty or ugliness of the familiar objects that we have about us and dwell with from day to day1 we shall best cultivate that love of beauty which will ultimately make intelligible to us the true significance of the masterpieces of art4 ,here as everywhere1 to him that hath shall more be given4 ,we must serve beauty humbly and faithfully in the little things of daily life1 if we will enjoy her treasures in the great galleries of the world4 ,,the ,,virtue4 ,beauty is a jealous mistress4--,if we trifle with her2 if we fall in love with pretentious imitations and elaborate ornamentations which have no beauty in them1 but are simply gotten up to sell2 then the true and real beauty will never again suffer us to see her face4 ,she will leave us to our idols3 and our power to appreciate and admire true beauty will die out4 ,fidelity to beauty requires that we have no more things than we can either use in our work1 or enjoy in our rest4 ,and these things that we do have must be either perfectly plain2 or else the ornamentation about them must be something that expresses a genuine admiration and affection of our hearts4 ,a farmer's kitchen is generally a much more attractive place than his parlor2 just because this law of simplicity is perfectly expressed in the one1 and flagrantly violated in the other4 ,the study of a scholar1 the office of the lawyer and the business man1 is not infrequently a more beautiful place1 one in which a man feels more at home1 than his costly drawing room4 ,what sort of things we shall have1 and how many1 cannot be determined for us by any general rule2 still less by aping somebody else4 ,in our housekeeping1 as in everything else1 we should begin with the few things that are absolutely essential2 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 love4 ,simplicity of life1 says ,william ,morris1 even the barest1 is not a misery1 but the very foundation of refinement3 a sanded floor and whitewashed walls1 and the green trees1 and flowery meads1 and living waters outside4 ,if you cannot learn to love real art1 at least learn to hate sham art and reject it4 ,if the real thing is not to be had1 learn to do without it4 ,if you want a golden rule that will fit everybody1 this is it3 ,have nothing in your houses that you do not know to be useful1 or believe to be beautiful4 ,,the ,,reward4 ,the refining influence of beauty4--,devotion to art and beauty in simplicity and sincerity develops an ever increasing capacity for its enjoyment4 ,as ,keats1 the master poet of pure beauty1 tells us1 ,a thing of beauty is a joy forever3 ,its loveliness increases2 it will never ,pass into nothingness2 but still will keep ,a bower quiet for us1 and a sleep1 ,full of sweet dreams1 and health1 and quiet breathing4 ,the refining influence of the love of beauty draws us mysteriously and imperceptibly1 but none the less powerfully1 away from what is false in thought and base in action2 and develops a deep and lasting affinity for all that is true and good4 ,the good1 the true1 and the beautiful are branches of a common root2 members of a single whole3 and if one of these members suffer1 all the members suffer with it2 and if one is honored1 all are honored with it4 ,,the ,,temptation4 ,luxury the perversion of beauty4--,luxury is the pleasure of possession1 instead of pleasure in the thing possessed4 ,luxury buys things1 not because it likes them1 but because it likes to have them4 ,and so the luxurious man fills his house with all sorts of things1 not because he finds delight in these particular things1 and wants to share that delight with all his friends2 but because he supposes these are the proper things to have1 and he wants everybody to know that he has them4 ,the man who buys things in this way does not know what he wants4 ,consequently he gets cheated4 ,he buys ugly things as readily as beautiful things1 if only the seller is shrewd enough to make him believe they are fashionable4 ,others1 less intelligent than this man1 see what he has done2 take for granted that because he has done it1 it must be the proper thing to do2 and go and do likewise4 ,thus taste becomes dulled and deadened2 the costly and elaborate drives out the plain and simple2 the desire for luxury kills out the love of beauty2 and art expires4 ,,the ,,vice ,,of ,,defect4 ,ugly surroundings make ugly souls4--,the outward and the inward are bound fast together4 ,the beauty or ugliness of the objects we have about us are the standing choices of our wills4 ,as the object1 so is the subject4 ,we grow into the likeness of what we look upon4 ,without harmony and beauty to feed upon1 the love of beauty starves and dies4 ,our hearts become cold and hard4 ,not being called out in admiration and delight1 our feelings brood over mean and sensual pleasures2 they dwell upon narrow and selfish concerns2 they fasten upon the accumulation of wealth or the vanquishing of a rival1 as substitutes for the nobler interests that have vanished2 and the heart becomes sordid1 sensual1 mean1 petty1 spiteful1 and ugly4 ,the spirit of man1 like nature1 abhors a vacuum2 and into the heart from which the love of the beautiful has been suffered to depart1 these hideous and ugly traits of character make haste to enter1 and occupy the vacant space4 ,what ,shakspere says of a single art1 music1 is true of art and beauty in general3 ,the man that hath no music in himself1 ,nor is not mov'd with concord of sweet sounds1 ,is fit for treasons1 stratagems1 and spoils3 ,the motions of his spirit are dull as night1 ,and his affections dark as ,erebus4 ,let no such man be trusted4 ,,the ,,vice ,,of ,,excess4 ,the hollowness of ostentation4--,man is never proud of what he really enjoys2 never vain of what he truly loves2 never anxious to show off the tastes and interests that are essentially his own4 ,in order to take this false attitude toward an object1 it is necessary to hold it apart from ourselves3 a thing which the true lover can never do4 ,he who loves beautiful things will indeed wish others to share his joy in them4 ,but this sharing of our joy in beautiful objects1 is a very different thing from showing off our fine things1 simply to let other people know that we have them4 ,ostentation is the vice of ignorant wealth and vulgar luxury4 ,it estimates objects by their expensiveness rather than by their beauty2 it aims to awaken in ourselves pride rather than pleasure2 and to arouse in others astonishment rather than admiration4 ,,the ,,penalty4 ,vulgarity akin to laziness4--,art1 and the beauty which it creates1 costs painstaking labor to produce4 ,and to enjoy it when it is produced1 requires at first thoughtful and discriminating attention4 ,the formation of a correct taste is a growth1 not a gift4 ,hence the dull1 the lazy1 and the indifferent never acquire this cultivated taste for the beautiful in art4 ,this lack of perception1 this incapacity for enjoyment of the beautiful1 is vulgarity4 ,vulgarity is contentment with what is common1 and to be had on easy terms4 ,the root of it is laziness4 ,the mark of it is stupidity4 ,at great pains the race has worked out beautiful forms of speech1 for communicating our ideas to each other4 ,vulgarity in speech is too lazy to observe these precise and beautiful forms of expression2 it clips its words2 throws its sentences together without regard to grammar2 falls into slang2 draws its figures from the coarse and low and sensual side of life1 instead of from its pure and noble aspects4 ,vulgarity with reference to dress1 dwellings1 pictures1 reading1 is of the same nature4 ,it results from the dull1 unmeaning gaze with which one looks at things2 the shiftless1 slipshod way of doing work2 the don't care habit of mind which calls anything that happens to fall in its way good enough4 ,from all that is precious and beautiful and lovely the vulgar man is hopelessly excluded4 ,they are all around him2 but he has no eyes to see1 no taste to appreciate1 no heart to respond to them4 ,all things excellent1 so ,spinoza tells us1 are as difficult as they are rare4 ,the vulgar man has no heart for difficulty2 and hence the rare excellence of art and beauty remain forever beyond his reach4 ,,chapter ,,xiii4 ,animals4 ,animals stand midway between things and persons4 ,we own them1 use them1 kill them1 even1 for our own purposes4 ,yet they have feelings1 impulses1 and affections in common with ourselves4 ,in some respects they surpass us4 ,in strength1 in speed1 in keenness of scent1 in fidelity1 blind instinct in the animal is often superior to reason in the man4 ,yet the animal falls short of personality4 ,it is conscious1 but not self-conscious4 ,it knows2 but it does not know that it knows4 ,it can perform astonishing feats of intelligence4 ,but it cannot explain1 even to itself1 the way in which it does them4 ,the animal can pass from one particular experience to another along lines of association in time and space with marvelous directness and accuracy4 ,to rise from a particular experience to the universal class to which that experience belongs2 and then1 from the known characteristics of the class1 to deduce the characteristics of another particular experience of the same kind1 is beyond the power of the brute4 ,the brute likewise has feelings2 but it does not recognize these feelings as parts of a total and permanent self4 ,pleasure and pain the animal feels probably as keenly as we do4 ,of happiness or unhappiness they probably know nothing4 ,they do not sweat and whine about their condition1 ,they do not lie awake in the dark and weep for their sins1 ,not one is respectable or unhappy over the whole earth4 ,animals can be trained to do right1 but they cannot love righteousness4 ,they can be trained to avoid acts which are associated with painful consequences1 but they cannot hate iniquity4 ,the life of an animal is a series of sensations1 impulses1 thoughts1 and actions4 ,these are never gathered up into unity4 ,the animal is more than a machine1 and less than a person4 ,,the ,,duty4 ,we ought to realize that the animal has feelings as keen as our own4--,we owe to these feelings in the animal the same treatment that we would wish for the same feelings in ourselves4 ,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 them4 ,the horse cannot choose for itself how heavy a load to draw4 ,we ought to adapt the load to its strength4 ,and in order to do that we must stop and consider how much strength it has4 ,the horse and cow and dog cannot select their own food and shelter4 ,we must think for them in these matters2 and in order to do so wisely1 we must consider their nature1 habits1 and capacities4 ,no person is fit to own an animal1 who is not willing to take the trouble to understand the needs1 capacities1 and nature of that animal4 ,and acts which result from ignorance of such facts as can be readily learned are inexcusable4 ,,the ,,virtue4 ,kindness is the recognition that a feeling of another being is of just as much consequence as a feeling of my own4--,now we have seen that in some respects animals are precisely like ourselves4 ,kindness recognizes this bond of the kind1 or kinship1 as far as it extends4 ,kindness to animals does not go so far as kindness to our fellow-men2 because the kinship between animals and man does not extend as far as kinship between man and man4 ,so far as it does extend1 however1 kindness to animals treats them as we should wish to be treated by a person who had us in his power4 ,kindness will inflict no needless suffering upon an animal2 make no unreasonable requirement of it2 expose it to no needless privation4 ,,the ,,reward4 ,kindness toward animals reacts upon our hearts1 making them tender and sympathetic4--,every act we perform leaves its trace in tendency to act in the same way again4 ,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 being4 ,in any case the effect remains with us in increased tenderness1 not only toward the particular objects which have called it forth1 but toward all sentient beings4 ,kindness to animals opens our hearts toward ,god and our fellow-men4 ,he prayeth well1 who loveth well ,both man and bird and beast4 ,he prayeth best who loveth best ,all things both great and small2 ,for the dear ,god who loveth us1 ,he made and loveth all4 ,,the ,,temptation4 ,we are tempted to forget this sensitive nature of the animal1 and to treat it as a mere thing4--,we have a perfect right to sacrifice the pleasure of an animal to the welfare of ourselves4 ,we have no right to sacrifice the welfare of the animal to our capricious feelings4 ,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 food1 proper care1 proper shelter1 and proper exercise4 ,a little girl1 reproved for neglecting to feed her rabbits1 when asked indignantly by her father1 ,don't you love your rabbits8 replied1 ,yes1 ,i love them better than ,i love to feed them4 ,this love which doesn't love to feed is sentimentality1 the fundamental vice of all personal relations1 of which we shall hear more later4 ,the temptation arises even here in our relations to the animal4 ,it is always so much easier to neglect a claim made upon us from without1 than to realize and respect it4 ,,the ,,vice ,,of ,,defect4 ,ignorant or willful disregard of the nature and welfare of an animal is cruelty4--,overloading beasts of burden2 driving them when lame2 keeping them on insufficient food1 or in dark1 cold1 and unhealthy quarters2 whipping1 goading1 and beating them constantly and excessively are the most common forms of cruelty to animals4 ,pulling flies to pieces1 stoning frogs1 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 creatures4 ,the simple fact that we are strong and they are weak ought to make evident1 to anyone capable of the least reflection1 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 knowledge1 and lead us to resolve ,never to blend our pleasure or our pride ,with sorrow of the meanest thing that feels4 ,,the ,,vice ,,of ,,excess4 ,subjection to animals degrading4--,the animals are vastly inferior to man in dignity and worth4 ,many of them have strong wills of their own1 and if we will allow it1 will run over us1 and have their own way in spite of us4 ,such subjection of a man or woman to an animal is a most shameful sight4 ,to have dominion over them is man's prerogative2 and to surrender that prerogative is to abrogate our humanity4 ,this subjection of a person to an animal may come about through a morbid and sentimental affection for an animal4 ,when a man or a woman makes an animal so much of a pet that every caprice of the cat or dog is law2 when the whole arrangements of the household are made to yield to its whims2 when affections that are withheld from earnest work and human service are lavished in profusion on a pug or a canary2 there again we see the order of rank in the scale of dignity and worth inverted1 and the human bowing to the beast4 ,,the ,,penalty4 ,inhumanity to brutes brutalizes humanity4--,if we refuse by consideration and kindness to lift the brute up into our human sympathy1 and recognize in it the rights and feelings which it has in common with us1 then we sink to the unfeeling and brutal level to which our cruelty seeks to consign the brutes4 ,every cruel blow inflicted on an animal leaves an ugly scar in our own hardened hearts1 which mars and destroys our capacity for the gentlest and sweetest sympathy with our fellow-men4 ,,chapter ,,xiv4 ,fellow-men4 ,unus homo1 nullus homo is a ,latin proverb which means that one man alone is no man at all4 ,a man who should be neither son1 brother1 husband1 father1 neighbor1 citizen1 or friend is inconceivable4 ,to try to think of such a man is like trying to think of a stone without size1 weight1 surface1 or color4 ,man is by nature a social being4 ,apart from society man would not be man4 ,whosoever is delighted in solitude is either a wild beast or a god4 ,to take out of a man all that he gets from his relations to other men would be to take out of him kindness1 compassion1 sympathy1 love1 loyalty1 devotion1 gratitude1 and heroism4 ,it would reduce him to the level of the brutes4 ,what water is to the fish1 what air is to the bird1 that association with his fellow-men is to a man4 ,it is as necessary to the soul as food and raiment are to the body4 ,only as we see ourselves reflected in the praise or blame1 the love or hate of others do we become conscious of ourselves4 ,,the ,,duty4 ,since our fellow-men are so essential to us and we to them1 it is our duty to live in as intimate fellowship with them as possible4--,the fundamental form of fellowship is hospitality4 ,by the fireside and around the family table we feel most free1 and come nearest to one another4 ,without hospitality1 such intercourse is impossible4 ,hospitality1 in order to fulfill its mission of fellowship1 must be genuine1 sincere1 and simple4 ,true hospitality welcomes the guest to our hearts as well as to our homes2 and the invitation to our homes when our hearts are withheld is a hollow mockery4 ,it is a dangerous thing to have our bodies where our hearts are not4 ,for we acquire the habit of concealing our real selves1 and showing only the surface of our natures to others4 ,we become hollow1 unreal1 hypocritical4 ,we live and move ,trick'd in disguises1 alien to the rest ,of men and alien to ourselves--and yet ,the same heart beats in every human breast4 ,fellowship requires not only that we shall be hospitable and ask others to our homes1 but that we shall go out of our way to meet others in their homes1 and wherever they may be4 ,the deepest fellowship cannot be made to order4 ,it comes of itself along lines of common interests and common aims4--,the harder we try to force people together1 and to make them like each other1 the farther they fly apart4 ,give them some interest or enthusiasm in common1 whether it be practical1 or scientific1 or literary1 or artistic1 or musical1 or religious1 and this interest1 which draws both toward itself at the same time draws them toward each other4 ,hence a person1 who from bashfulness or any other reason is kept from intimate fellowship with others1 will often find the best way to approach them1 not to force himself into their companionship1 against his will and probably against theirs2 but to acquire skill as a musician1 or reader1 or student of science or letters1 or philanthropy or social problems4 ,then along these lines of common interest he will meet men in ways that will be at once helpful and natural4 ,,the ,,virtue4 ,love is not soft1 sentimental self-indulgence4 ,it is going out of ourselves1 and taking others into our hearts and lives4--,love calls for hard service and severe self-sacrifice1 when the needs of others make service possible and self-sacrifice necessary4 ,love binds us to others and others to ourselves in bonds of mutual fidelity and helpfulness4 ,a ,latin poet sums up the spirit of love in the famous line3 ,homo sum3 humani nil a me alienum puto4 ,i am a man3 and ,i count nothing human foreign to myself4 ,kant has expressed the principle of love in the form of a maxim3 ,treat humanity1 whether in thyself or in others1 always as an end1 never as a means4 ,we have seen that the temptation to treat others merely as tools to minister to our gratification1 or as obstacles to be pushed out of our pathway1 is very strong4 ,what makes us treat people in that way is our failure to enter into their lives1 to see things as they see them1 and to feel things as they feel them4 ,kant tells us that we should always act with a view to the way others will be affected by it4 ,we must treat men as men1 not as things4 ,this sympathy and appreciation for another is the first step in love4 ,if we think of our neighbor as he thinks of himself we cannot help wishing him well4 ,as ,professor ,royce says1 ,if he is real like thee1 then is his life as bright a light1 as warm a fire1 to him1 as thine to thee2 his will is as full of struggling desires1 of hard problems1 of fateful decisions2 his pains are as hateful1 his joys as dear4 ,take whatever thou knowest of desire and of striving1 of burning love and of fierce hatred1 realize as fully as thou canst what that means1 and then with clear certainty add3 ,such as that is for me1 so it is for him1 nothing less4 ,then thou hast known what he truly is1 a ,self like thy present self4 ,the ,golden ,rule1 ,do unto others as you would that they should do unto you1 is the best summary of duty4 ,and the keeping of that rule is possible only in so far as we love others4 ,we must put ourselves in their place1 before we can know how to treat them as we would like to be treated4 ,and this putting self in the place of another is the very essence of love4 ,thou shalt love thy neighbor as thyself includes all social law4 ,love is the fulfilling of the law4 ,love takes different forms in different circumstances and in different relations4 ,to the hungry love gives food2 to the thirsty drink2 to the naked clothes2 to the sick nursing2 to the ignorant instruction2 to the blind guidance2 to the erring reproof2 to the penitent forgiveness4 ,indeed1 the social virtues which will occupy the remainder of this book are simply applications of love in differing relations and toward different groups and institutions4 ,,the ,,reward4 ,love the only true bond of union between persons4--,the desire to be in unity with our fellow-men is1 as ,john ,stuart ,mill tells us1 already a powerful principle in human nature1 and happily one of those which tend to become more strong1 even without express inculcation1 from the influences of advancing civilization4 ,the deeply rooted conception which every individual even now has of himself as a social being1 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-creatures4 ,the life of love is in itself a constant realization of this deepest and strongest desire of our nature4 ,love is the essence of social and spiritual life2 and that life of unity with our fellow-men which love creates is in itself love's own reward4 ,life is energy of love4 ,oneness with those we love is the only goal in which love could rest satisfied4 ,for love is the greatest thing in the world1 and any reward other than union with its object would be a loss rather than a gain4 ,,the ,,temptation4 ,kant remarks that a dove1 realizing that the resistance of the air is the sole obstacle to its progress1 might imagine that if it could only get away from the air altogether1 it would fly with infinite rapidity and ease4--,but in fact1 if the air were withdrawn for an instant it would fall helpless to the ground4 ,friction is the only thing the locomotive has to overcome4 ,and if the locomotive could reason it might think how fast it could travel if only friction were removed4 ,but without friction the locomotive could not stir a hair's breadth from the station4 ,in like manner1 inasmuch as the greater part of our annoyances and trials and sufferings come from contact with our fellow-men1 it often seems to us that if we could only get away from them altogether1 and live in utter indifference to them1 our lives would move on with utmost smoothness and serenity4 ,in fact1 if these relations were withdrawn1 if we could attain to perfect indifference to our fellows1 our life as human and spiritual beings would that instant cease4 ,the temptation to treat our fellow-men with indifference1 like all temptations1 is a delusion and leads to our destruction4 ,yet it is a very strong temptation to us all at times4 ,when people do not appreciate us1 and do not treat us with due kindness and consideration1 it is so easy to draw into our shell and say1 ,i don't care a straw for them or their good opinion anyway4 ,this device is an old one4 ,the ,stoics made much of it2 and boasted of the completeness of their indifference4 ,but it is essentially weak and cowardly4 ,it avoids certain evils1 to be sure4 ,it does so1 however1 not by overcoming them in brave1 manly fashion2 but by running and hiding away from them--an easy and a disgraceful thing to do4 ,intimate fellowship and close contact with others does bring pains as well as pleasures4 ,it is the condition of completeness and fullness of moral and spiritual life2 and the man who will live at his best must accept these pains with courage and resolution4 ,,the ,,vice ,,of ,,defect4 ,the outcome of indifference and lack of sympathy and fellowship is selfishness4--,unless we first feel another's interests as he feels them1 we cannot help being more interested in our own affairs than we are in his1 and consequently sacrificing his interests to our own when the two conflict4 ,as ,george ,eliot tells us in ,adam ,bede1 ,without this fellow-feeling1 how are we to get enough patience and charity toward our stumbling1 falling companions in the long1 changeful journey8 ,and there is but one way in which a strong1 determined soul can learn it1 by getting his heart-strings bound round the weak and erring1 so that he must share not only the outward consequence of their error1 but their inward suffering4 ,that is a long and hard lesson4 ,it is impossible to overcome selfishness directly4--,as long as our poor1 private interests are the only objects vividly present to our imagination and feeling1 we must be selfish4 ,the only remedy is the indirect one of entering into fellowship with others1 interesting ourselves in what interests them1 sharing their joys and sorrows1 their hopes and fears4 ,when we have done that1 then there is something besides our petty and narrow personal interests before our minds and thoughts2 and so we are in a way to get something besides mean and selfish actions from our wills and hands4 ,we act out what is in us4 ,if there is nothing but ourselves present to our thoughts1 we shall be selfish of necessity2 and without even knowing that we are selfish4 ,if our thoughts and feelings are full of the welfare and interests of others we shall do loving and unselfish deeds1 without ever stopping to think that they are loving and unselfish4 ,hence the precept1 ,keep thy heart with all diligence1 for out of it are the issues of life4 ,a heart and mind full of sympathy and fellow-feeling is the secret of a loving life2 and an idle mind and an empty heart1 to which no thrill of sympathy with others is ever admitted1 is the barren and desolate region from which loveless looks and cruel words and selfish deeds come forth4 ,love is not a virtue which we can cultivate in ourselves by direct effort of will1 and then take credit for afterward4--,love comes to us of itself2 it springs up spontaneously within our breasts4 ,we can prepare our hearts for its entrance2 we can welcome and cherish it when it comes4 ,we cannot boast of it1 for we could not help it4 ,love is the welling up within us of our true social nature2 which nothing but our indifference and lack of sympathy could have kept so long repressed4 ,love vaunteth not itself1 is not puffed up1 doth not behave itself unseemly1 seeketh not its own4 ,love seeketh not its own because it has no own to seek4 ,selfishness on the contrary knows all about itself2 has a good opinion of itself2 never gets its own interests mixed up with those of anybody else2 can always give a perfectly satisfactory account of itself4 ,hence when we know exactly how we came to do a thing1 and appreciate keenly how good it was of us to do it2 and think how very much obliged the other person ought to be to us for doing it1 we may be pretty sure that it was not love1 but some more or less subtle form of selfishness that prompted it4 ,love and selfishness may do precisely the same things4 ,under the influence of either love or selfishness ,i may bestow all my goods to feed the poor and give my body to be burned1 but love alone profiteth2 while all the subtle forms of selfishness and self-seeking are sounding brass and clanging cymbal4 ,selfishness1 even when it does a service1 has its eye on its own merit1 or the reward it is to gain4 ,in so doing it forfeits merit and reward both4 ,selfishness never succeeds in getting outside of itself4 ,from all the joys and graces of the social life it remains in perpetual banishment4 ,love loses itself in the object loved1 and so finds a larger and better self4 ,selfishness tries to use the object of its so-called love as a means to its own gratification1 and so remains to the end in loveless isolation4 ,many manifestations of selfishness look very much like love4 ,to know the real difference is the most fundamental moral insight4 ,on it depend the issues of life and death4 ,,the ,,vice ,,of ,,excess4 ,the most flagrant mockery of love is sentimentality4--,the sentimentalist is on hand wherever there is a chance either to mourn or to rejoice4 ,he is never so happy as when he is pouring forth a gush of feeling2 and it matters little whether it be laughter or tears1 sorrow or joy1 to which he is permitted to give vent4 ,on the surface he seems to be overflowing with the milk of human kindness4 ,he strikes us at first sight as the very incarnation of tenderness and love4 ,and yet we soon discover that he cares nothing for us1 or for our joys and sorrows in themselves4 ,anybody else1 or any other occasion1 would serve his purpose as well1 and call forth an equal copiousness of sympathy and tears4 ,indeed a first rate novel1 with its suffering heroine1 or a good play with its pathetic scenes1 would answer his purpose quite as well as any living person or actual situation4 ,what he cares for is the thrill of emotional excitement and the ravishing sensation which accompanies all deep and tender feeling4 ,not love1 but love's delights2 not sympathy1 but the rapture of the sympathetic mood2 not helpfulness1 but the sense of self-importance which comes from being around when great trials are to be met and fateful decisions are to be made2 not devotion to others1 but the complacency with self which intimate connection with others gives3 these are the objects at which the sentimentalist really aims4 ,the sentimentalist makes himself a nuisance to others and soon becomes disgusted with himself4--,he cannot be relied upon for any serious service1 for this gush of sentimental feeling is a transient and fluctuating thing2 it gives out just as soon as it meets with difficulty and occasion for self-sacrifice4 ,and this attempt to live forever on the topmost wave of emotional excitement defeats itself by the satiety and ennui which it brings4 ,whether in courtship1 or society1 or business1 it behooves us to be on our guard against this insidious sham which cloaks selfishness in protestations of affection2 pays compliments to show off its own ability to say pretty things2 and undertakes responsibilities to make the impression of being of some consequence in the world4 ,the man or woman is extremely fortunate who has never fallen a victim to this hollow mockery of love1 either in self or others4 ,the worst effect of sentimentality is that when we have detected it a few times1 either in ourselves or in others1 we are tempted to conclude that fellowship itself is a farce1 love a delusion1 and all sympathy and tenderness a weakness and a sham4 ,every good thing has its counterfeit4 ,by all means let this counterfeit be driven from circulation as fast as possible4 ,but let us not lose faith in human fellowship and human love because this base imitation is so hollow and disgusting3 ,for life1 with all it yields of joy and woe1 ,and hope and fear1--believe the aged friend1-- ,is just our chance o' the prize of learning love1 ,how love might be1 hath been indeed1 and is2 ,and that we hold thenceforth to the uttermost ,such prize despite the envy of the world1 ,and having gained truth1 keep truth1 that is all4 ,,the ,,penalty4 ,the penalty of selfishness is strife4--,the selfish man can neither leave men entirely alone1 nor can he live at peace and in unity with them4 ,hence come strife and division4 ,being unwilling to make the interests of others his own1 the selfish man's interests must clash with the interests of others4 ,his hand is against every man2 and every man's hand1 unless it is stayed by generosity and pity1 is against him4 ,this clashing of outside interests is reflected in his own consciousness2 and the war of his generous impulses with his selfish instincts makes his own breast a perpetual battlefield4 ,the lack of harmony with his fellows in the outward world makes peace within his own soul impossible4 ,the selfish man1 by cutting himself off from his true relations with his fellow-men1 cuts up the roots of the only principles which could give to his own life dignity and harmony and peace4 ,selfishness defeats itself4 ,by refusing to go out of self into the lives of others1 the selfish man renders it impossible for the great life of human sympathy and fellowship and love to enter his own life1 and fill it with its own largeness and sweetness and serenity4 ,the selfish man remains to the last an alien1 an outcast and an enemy1 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 service4 ,,chapter ,,xv4 ,the ,poor4 ,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 themselves2 and to study some of the special forms which fellowship and love assume under these differing circumstances4 ,of these classes or divisions in which we may group our fellow-men1 the one having the first claim upon us by virtue of its greater need is the poor4 ,the causes of poverty are accident1 sickness1 inability to secure work1 laziness1 improvidence1 intemperance1 ignorance1 and shiftlessness4 ,those whose poverty is due to the first three causes are commonly called the worthy poor4 ,,the ,,duty4 ,whether worthy or unworthy1 the poor are our brothers and sisters2 and on the ground of our common humanity we owe them our help and sympathy4--,it is easier to sympathize with the worthy than with the unworthy poor4 ,yet the poor who are poor as the result of their own fault are really the more in need of our pity and help4 ,the work of lifting them up to the level of self-respect and self-support is much harder than the mere giving them material relief4 ,yet nothing less than this is our duty4 ,the mere tossing of pennies to the tramp and the beggar is not by any means the fulfillment of their claim upon us4 ,indeed1 such indiscriminate giving does more harm than good4 ,it increases rather than relieves pauperism4 ,so that the first duty of charity is to refuse to give in this indiscriminate way4 ,either we must give more than food and clothes and money2 or else we must give nothing at all4 ,indiscriminate giving merely adds fuel to the flame4 ,,the ,,virtue4 ,the special form which love takes when its object is the poor is called benevolence or charity4--,true benevolence1 like love1 of which it is a special application1 makes the well-being of its object its own4 ,in what then does the well-being of the poor consist8 ,is it bread and beef1 a coat on the back1 a roof over the head1 and a bed to sleep in8 ,these are conditions of well-being1 but not the whole of it4 ,a man cannot be well off without these things4 ,but it is by no means sure that he will be well off with them4 ,what a man thinks2 how he feels2 what he loves2 what he hopes for2 what he is trying to do2 what he means to be2--these are quite as essential elements in his well-being as what he has to eat and wear4 ,true benevolence therefore must include these things in its efforts4 ,benevolence must aim to improve the man together with his condition or its gifts will be worse than wasted4 ,there are three principles which all wise benevolence must observe4 ,first3 ,know all that can be known about the man you help4--,unless we are willing to find out all we can about a poor man1 we have no business to indulge our sympathy or ease our conscience by giving him money or food4 ,it is often easier to give than to withhold4 ,but it is far more harmful4 ,when ,bishop ,potter says that ,it is far better1--better for him and better for us1--to give a beggar a kick than to give him a half-dollar1 it sounds like a hard saying1 yet it is the strict truth4 ,in a civilized and ,christian community any really deserving person can secure assistance through persons or agencies that either know about his needs1 or will take the trouble to look them up4 ,when a stranger begs from strangers he thereby confesses that he prefers to present his claims where their merits are unknown2 and the act proclaims him as a fraud4 ,to the beggar1 to ourselves1 and to the really deserving poor1 we owe a prompt and stern refusal of all uninvestigated appeals for charity4 ,true charity never opens the heart without at the same time opening the mind4 ,the second principle is3 ,let the man you help know as much as he can of you4--,bureaus and societies are indispensable aids to effective benevolence2 without their aid thorough knowledge of the needs and merits of the poor would be impossible4 ,their function1 however1 should be to direct and superintend1 not to dispense with and supplant direct personal contact between giver and receiver4 ,the recipient of aid should know the one who helps him as man or woman1 not as secretary or agent4 ,if all the money1 food1 and clothing necessary to relieve the wants of the poor could be deposited at their firesides regularly each ,christmas by ,santa ,claus1 such a ,christmas present1 with the regular expectation of its repetition each year1 would do these poor families more harm than good4 ,it might make them temporarily more comfortable2 it would make them permanently less industrious1 thrifty1 and self-reliant4 ,investigations have proved conclusively that half the persons who are in want in our cities need no help at all1 except help in finding work4 ,one-sixth are unworthy of any material assistance whatever1 since they would spend it immediately on their vices4 ,one-fifth need only temporary help and encouragement to get over hard places4 ,only about one-tenth need permanent assistance4 ,on the other hand all need cheer1 comfort1 advice1 sympathy1 and encouragement1 or else reproof1 warning1 and restraint4 ,they all need kind1 firm1 wise1 judicious friends4 ,the less professionalism1 the more personal sympathy and friendliness there is in our benevolence1 the better it will be4 ,in the words of ,octavia ,hill3 ,it is the families1 the homes of the poor that need to be influenced4 ,is not she most sympathetic1 most powerful1 who nursed her own mother through her long illness1 and knew how to go quietly through the darkened room3 who entered so heartily into her sister's marriage3 who obeyed so heartily her father's command when it was hardest8 ,better still if she be wife and mother herself and can enter into the responsibilities of a head of a household1 understands her joys and cares1 knows what heroic patience it needs to keep gentle when the nerves are unhinged and the children noisy4 ,depend upon it if we thought of the poor primarily as husbands1 wives1 sons1 daughters1 members of households as we are ourselves1 instead of contemplating them as a different class1 we should recognize better how the home training and the high ideal of home duty was our best preparation for work among them4 ,the third principle is3 ,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 be4--,this principle shows how much to give4 ,will ten cents serve as an excuse for idleness8 ,will five cents be spent in drink8 ,will one cent relax his determination to earn an honest living for himself and family8 ,then these sums are too much1 and should be withheld4 ,on the other hand1 can the man be made hopeful1 resolute1 determined to overcome the difficulties of a trying situation8 ,can you impart to him your own strong will1 your steadfast courage1 your high ideal8 is he ready to work1 and willing to make any sacrifice that is necessary to regain the power of self-support8 ,then you will not count any sum that you can afford to give too great2 even if it be necessary to carry him and his family right through a winter by sheer force of giving outright everything they need4 ,it is not the amount of the gift1 but the spirit in which it is received that makes it good or bad for the recipient4 ,if received by a man who clings to all the weakness and wickedness that brought his poverty upon him1 then your gift1 whether small or large1 does no good and much harm4 ,if with the gift the man welcomes your counsel1 follows your advice1 adopts your ideal1 and becomes partaker in your determination that he shall become as industrious1 and prudent1 and courageous as a man in his situation can be1 then whether you give him little or much material assistance1 every cent of it goes to the highest work in which wealth can be employed--the making a man more manlike4 ,,the ,,reward4 ,our attitude toward the poor and unfortunate is the test of our attitude toward humanity4--,for the poor and unfortunate present humanity to us in the condition which most strongly appeals to our fellow-feeling4 ,the way in which ,i treat this poor man who happens to cross my path1 is the way ,i should treat my dearest friend1 if he were equally poor and unfortunate1 and equally remote from personal association with my past life4 ,the man who will let a single poor family suffer1 when he is able to afford relief1 is capable of being false to the whole human race4 ,speaking in the name of our common humanity1 the ,son of ,man declares1 ,inasmuch as ye have done it unto one of the least of these my brethren1 ye have done it unto me4 ,sympathy doubles our joys and halves our sorrows4 ,it increases our range of interest and affection1 making the world one fair moral whole in which we share the joys and sorrows of our brothers4 ,the man who sympathizes with the sufferings of others seeks and finds the sympathy of others in his own losses and trials when they come4--,familiarity and sympathy with the sufferings of others strengthens us to bear suffering when it comes to us3 for we are able to see that it is no unusual and exceptional evil falling upon us alone1 but accept it as an old and familiar acquaintance1 whom we have so often met in other lives that we do not fear his presence in our own4 ,,the ,,temptation4 ,am ,i my brother's keeper8--,we are comfortable and well cared for4 ,we are earning our own living4 ,we pay our debts4 ,we work hard for what we get4 ,why should we not enjoy ourselves8 ,why should ,i share my earnings with the shiftless vagabond1 the good-for-nothing loafer8 ,what is he to me8 ,in one or another of these forms the murderous question ,am ,i my brother's keeper8 is sure to rise to our lips when the needs of the poor call for our assistance and relief4 ,or if we do recognize the claim1 we are tempted to hide behind some organization2 giving our money to that2 and sending it to do the actual work4 ,we do not like to come into the real presence of suffering and want4 ,we do not want to visit the poor man in his tenement2 and clasp his hand1 and listen with our own ears to the tale of wretchedness and woe as it falls directly from his lips4 ,we do not care to take the heavy and oppressive burden of his life's problem upon our own minds and hearts4 ,we wish him well4 ,but we do not will his betterment strongly and earnestly enough to take us to his side1 and join our hands with his in lifting off the weight that keeps him down4 ,alienation1 the desire to hold ourselves aloof from the real wretchedness of our brother1 is our great temptation with reference to the poor4 ,,the ,,vice ,,of ,,defect4 ,the reluctant doling out of insufficient aid to the poor is niggardliness4--,the niggard is thinking all the time of himself1 and how he hates to part with what belongs to him4 ,he gives as little as he can2 and that little hurts him terribly4 ,this vice cannot be overcome directly4 ,it is a phase of selfishness2 and like all forms of selfishness it can be cured only by getting out of self into another's life4 ,by going among the poor1 studying their needs1 realizing their sufferings1 we may be drawn out of our niggardliness and find a pleasure in giving which we could never have cultivated by direct efforts of will4 ,we cannot make ourselves benevolent by making up our minds that we will be benevolent4 ,like all forms of love1 benevolence cannot be forced2 but it will come of itself if we give its appropriate objects a large share of our thoughts and a warm place in our hearts4 ,,the ,,vice ,,of ,,excess4 ,regard for others as they happen to be1 instead of regard for what they are capable of becoming1 leads to soft hearted and mischievous indulgence4--,the indulgent giver sees the fact of suffering and rushes to its relief1 without stopping to inquire into the cause of the poverty and the best measures of relief4 ,indulgence fails to see the ideal of what the poor man is to become4 ,indulgence does not look beyond the immediate fact of poverty2 and consequently the indulgent giver does nothing to lift the poor man out of it4 ,help in poverty1 rather than help out of poverty1 is what indulgent giving amounts to4 ,the indulgent and indiscriminate giver becomes a partner in the production of poverty4 ,this indulgent giving is a phase of sentimentality2 and the relief of one's own feelings1 rather than the real good of a fellow-man is at the root of all such mischievous almsgiving4 ,it is the form of benevolence without the substance4 ,it does too much for the poor man just because it loves him too little4 ,indulgence measures benefactions1 not by the needs and capacities of the receiver1 but by the sensibilities and emotions of the giver4 ,what wonder that it always goes astray1 and does harm under the guise of doing good6 ,,the ,,penalty4 ,uncharitable treatment of the poor makes us alien to humanity1 and distrustful of human nature4--,we feel that they have a claim upon us that we have not fulfilled2 and we try to push them off beyond the range of our sympathy4 ,they are not slow to take the hint4 ,they interpret our harsh tones and our cold looks1 and they look to us for help no more4 ,but in pushing these poor ones beyond our reach1 we unconsciously acquire hard1 unsympathetic ways of thinking1 feeling1 speaking and acting1 which others not so poor1 others whom we would gladly have near us1 also interpret2 and they too come to understand that there is no real kindness and helpfulness to be had from us in time of real need1 and they keep their inmost selves apart1 and suffer us to touch them only on the surface of their lives4 ,when trouble comes to us we instinctively feel that we have no claim on the sympathy of others2 and so we have to bear our griefs alone4 ,having never suffered with others1 sorrow is a stranger to us1 and we think we are the most miserable creatures in the world4 ,humanity is one4 ,action and reaction are equal4 ,our treatment of the poorest of our fellows is potentially our treatment of them all4 ,and by a subtle law of compensation1 which runs deeper than our own consciousness1 what our attitude is toward our fellows determines their attitude toward us4 ,inasmuch as ye did it not to one of the least of these my brethren1 says the ,representative of our common humanity1 ye did it not unto me4 ,,chapter ,,xvi4 ,wrongdoers4 ,another class of our fellow-men whom it is especially hard to love are those who willfully do wrong4 ,the men who cheat us1 and say hateful things to us2 the men who abuse their wives and neglect their families2 the men who grind the faces of the poor1 and contrive to live in ease and luxury on the earnings of the widow and the orphan2 the men who pervert justice and corrupt legislation in order to make money2 these and all wrongdoers exasperate us1 and rouse our righteous indignation4 ,yet they are our fellow-men4 ,we meet them everywhere4 ,we suffer for their misdeeds2--and1 what is worse1 we have to see others1 weaker and more helpless than ourselves1 maltreated1 plundered1 and beaten by these wretches and villains4 ,wrongdoing is a great1 hard1 terrible fact4 ,we must face it4 ,we must have some clear and consistent principles of action with reference to these wrongdoers2 or else our wrath and indignation will betray us into the futile attempt to right one wrong by another wrong2 and so drag us down to the level of the wrongdoers against whom we contend4 ,,the ,,duty4 ,the first thing we owe to the wrongdoer is to give him his just deserts4 ,wrongdoing always hurts somebody4 ,justice demands that it shall hurt the wrongdoer himself4--,the boy who tells a lie treats us as if we did not belong to the same society1 and have the same claim on truth that he has4 ,we must make him feel that we do not consider him fit to be on a level with us4 ,we must make him ashamed of himself4 ,the man who cheats us shows that he is willing to sacrifice our interests to his4 ,we must show him that we will have no dealings with such a person4 ,the man who is mean and stingy shows that he cares nothing for us4 ,we must show him that we despise his miserliness and meanness4 ,the robber and the murderer show that they are enemies to society4 ,society must exclude them from its privileges4 ,it is the function of punishment to bring the offender to a realizing sense of the nature of his deed1 by making him suffer the natural consequences of it1 or an equivalent amount of privation1 in his own person4 ,punishment is a favor to the wrongdoer1 just as bitter medicine is a favor to the sick4 ,for without it1 he would not appreciate the evil of his wrongdoing with sufficient force to repent of it1 and abandon it4 ,plato teaches the true value of punishment in the ,gorgias4 ,the doing of wrong is the greatest of evils4 ,to suffer punishment is the way to be released from this evil4 ,not to suffer is to perpetuate the evil4 ,to do wrong1 then1 is second only in the scale of evils2 but to do wrong and not to be punished1 is first and greatest of all4 ,he who has done wrong and has not been punished1 is and ought to be the most miserable of all men2 the doer of wrong is more miserable than the sufferer2 and he who escapes punishment more miserable than he who suffers punishment4 ,punishment is the best thing we can do for one who has done wrong4--,punishment is not a good in itself4 ,but it is good relatively to the wrongdoer4 ,it is the only way out of wrong into right4 ,punishment need not be brutal or degrading4 ,the most effectual punishment is often purely mental2 consisting in the sense of shame and sorrow which the offender is made to feel4 ,in some form or other every wrongdoer should be made to feel painfully the wrongness of his deed4 ,to spare the rod1 both literally and metaphorically1 is to spoil the child4 ,the duty of inflicting punishment1 like all duty1 is often hard and unwelcome4 ,but we become partakers in every wrong which we suffer to go unpunished and unrebuked when punishment and rebuke are within our power4 ,,the ,,virtue4 ,forgiveness is not inconsistent with justice4 ,it does not do away with punishment4 ,it spiritualizes punishment2 substituting mental for bodily pains4--,the sense of the evil and shame of wrongdoing1 which is the essence and end of punishment1 forgiveness1 when it is appreciated1 serves to intensify4 ,indeed it is impossible to inflict punishment rightly until you have first forgiven the offender4 ,for punishment should be inflicted for the offender's good4 ,and not until vengeance has given way to forgiveness are we able to care for the offender's well-being4 ,forgiveness is a special form of love4 ,it recognizes the humanity of the offender1 and treats him as a brother1 even when his deeds are most unbrotherly4 ,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 unbrotherliness4 ,forgiveness loves not the offense but the man4 ,it hates the offense chiefly because it injures the man4 ,its punishment of the offense is the negative side of its positive devotion to the person4 ,the command love your enemies is not a hard impossibility on the one hand1 nor a soft piece of sentimentalism on the other4 ,it is possible1 because there is a human1 loveable side1 even to the worst villain1 if we can only bring ourselves to think on that better side1 and the possibilities which it involves4 ,it is practical1 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 wrongdoing1 and give the better possibilities of his nature a chance to develop4 ,the parent who punishes the naughty child loves him not less but more than the parent who withholds the needed punishment4 ,the state which suffers crime to go unpunished becomes a nursery of criminals4 ,it wrongs itself2 it wrongs honest citizens2 but most of all it wrongs the criminals themselves whom it encourages in crime by undue lenity4 ,the object of forgiveness is not to take away punishment1 but to make whatever punishment remains effective for the reformation of the offender4 ,it is to transfer the seat of suffering from the body1 where its effect is uncertain and indirect1 to the mind1 where sorrow for wrongdoing is powerful and efficacious4 ,every wrong act brings its penalty with it4 ,in order to induce repentance and reformation that penalty must in some way be brought home to the one who did the wrong4 ,vengeance drives the penalty straight home1 refusing to bear any part of it itself4 ,forgiveness first takes the penalty upon itself in sorrow for the wrong1 and then invites the wrongdoer to share the sorrow which he who forgives him has already borne4 ,vengeance smites the body1 and often drives in deeper the perversity4 ,forgiveness touches the heart and gently but firmly draws the heart's affections away from the wrong1 into devotion to the right4 ,,the ,,reward4 ,forgiveness1 rightly received1 works the reformation of the offender4--,and to one who ardently loves righteousness there is no joy comparable to that of seeing a man who has been doing wrong1 turn from it1 renounce it1 and determine that henceforth he will endeavor to do right4 ,contrast heightens our emotions4 ,and there is joy over one sinner that repenteth1 more than over ninety and nine righteous persons that need no repentance4 ,deliverance from wrong is effected by the firm yet kindly presentation of the right as something still possible for us1 and into which a friend stands ready to welcome us4 ,reformation is wrought by that blending of justice and forgiveness which at the same time holds the wrong abhorrent and the wrongdoer dear4 ,reformation is the end at which forgiveness aims1 and its accomplishment is its own reward4 ,,the ,,temptation4 ,the sight of heinous offenses and outrageous deeds against ourselves or others tempts us to wreak our vengeance upon the offender4--,this impulse of revenge served a useful purpose in the primitive condition of human society4 ,it still serves as the active support of righteous indignation4 ,but it is blind and rough2 and is not suited to the conditions of civilized life4 ,vengeance has no consideration for the true well-being of the offender4 ,it confounds the person with the deed in wholesale condemnation4 ,it renders evil for evil2 it provokes still further retaliation2 and erects a single fault into the occasion of a lasting feud4 ,it is irrational1 brutal1 and inhuman2 it is dangerous and degrading4 ,,the ,,vice ,,of ,,defect4 ,the absence of forgiveness in dealing with wrongdoers leads to undue severity4--,the end of punishment being to bring the offender to realize the evil of his deed and to repent of it1 punishment should not be carried beyond the point which is necessary to produce that result4 ,to continue punishment after genuine penitence is manifested is to commit a fresh wrong ourselves4 ,if thy brother sin1 rebuke him2 and if he repent1 forgive him4 ,and if he sin against thee seven times in a day1 and seven times turn again to thee1 saying1 ,i repent1 thou shalt forgive him4 ,to ignore an unrepented wrong1 and to continue to punish a repented wrong1 are equally wide of the mark of that love for the offender which metes out to him both justice and forgiveness according to his needs4 ,all punishment which is not tempered with forgiveness is brutal2 and brutalizes both punisher and punished4 ,it hardens the heart of the offender2 and itself constitutes a new offense against him4 ,these principles apply strictly to relations between individuals4 ,in the case of punishment by the state1 the necessity of self-protection2 of warning others2 and of approximate uniformity in procedure2 added to the impossibility of getting at the exact state of mind of the offender by legal processes1 render it necessary to inflict penalties in many cases which are more severe than the best interest of the individual offenders requires4 ,to meet such cases1 and to mitigate the undue severity of uniform penalties when they fall too heavily on individuals1 all civilized nations give the power of pardon to the executive4 ,whether the penalty be in itself light or severe1 it should always be administered in the endeavor to improve and reform the character of the offender4--,the period of confinement in jail or prison should be made a period of real privation and suffering2 but it should be especially the privation of opportunity for indulgence in idleness and vice2 and the painfulness of discipline in acquiring the knowledge and skill necessary to make the convict a self-respecting and self-supporting member of society1 after his term of sentence expires4 ,,the ,,vice ,,of ,,excess4 ,lenity ignores the wrong2 and by ignoring it1 becomes responsible for its repetition4--,lenity is sentimentality bestowed on criminals4 ,it treats them in the manner most congenial to its own feelings1 instead of in the way most conducive to their good4 ,forgiveness is regard for the offender in view of his ability to renounce the offense and try to do better in the future4 ,lenity confounds offender and offense in a wholesale and promiscuous amnesty4 ,the true attitude toward the wrongdoer must preserve the balance set forth by the lawgiver of ,israel as characteristic of ,israel's ,god1 full of compassion and gracious1 slow to anger and plenteous in mercy and truth2 keeping mercy for thousands1 forgiving iniquity and transgression and sin3 and that will by no means clear the guilty4 ,lenity which clears the guilty is neither mercy1 nor graciousness1 nor compassion1 nor forgiveness4 ,such lenity obliterates moral distinctions2 disintegrates society2 corrupts and weakens the moral nature of the one who indulges in it2 and confirms in perversity him on whom it is bestowed4 ,,the ,,penalty4 ,severity and lenity alike increase the perversity of the offender4--,severity drives the offender into fresh determination to do wrong2 and intrenches him behind the conception that he has been treated unfairly4 ,he is made to think that all the world is against him1 and he sees no reason why he should not set himself against the world4 ,lenity leads him to think the world is on his side no matter what he does2 and so he asks himself why he should take the trouble to mend his ways4 ,lenity to others leads us to be lenient toward ourselves2 and we commit wrong in expectation of that lenient treatment which we are in the habit of according to others4 ,severity to others makes us ashamed to ask for mercy when we need it for ourselves4 ,furthermore1 knowing there is no mercy in ourselves1 we naturally infer that there is none in others4 ,we disbelieve in forgiveness2 and our disbelief hides from our eyes the forgiveness1 which1 if we had more faith in its presence1 we might find4 ,hence the unforgiving man can find no forgiveness for himself in time of need2 he sinks to that level of despair and confirmed perversity1 to which his own unrelenting spirit has doomed so many of his erring brothers4 ,,chapter ,,xvii4 ,friends4 ,in addition to that bond of a common humanity which ought to bind us to all our fellow-men1 there is a tie of special affinity between persons of congenial tastes1 kindred pursuits1 common interests1 and mutually cherished ideals4 ,persons to whom we are drawn1 and who are likewise drawn to us1 by these cords of subtle sympathy we call our friends4 ,friendship is regard for what our friend is2 not for what he can do for us4 ,the perfect friendship1 says ,aristotle1 is that of good men who resemble one another in virtue4 ,for they both alike wish well to one another as good men1 and it is their essential character to be good men4 ,and those who wish well to their friends for the friends' sake are friends in the truest sense2 for they have these sentiments toward each other as being what they are1 and not in an accidental way2 their friendship1 therefore1 lasts as long as their virtue1 and that is a lasting thing4 ,such friendships are uncommon1 for such people are rare4 ,such friendship requires long and familiar intercourse4 ,for they cannot be friends till each show and approve himself to the other as worthy to be loved4 ,a wish to be friends may be of rapid growth1 but not friendship4 ,those whose love for one another is based on the useful1 do not love each other for what they are1 but only in so far as each gets some good from the other4 ,these friendships are accidental2 for the object of affection is loved1 not as being the person or character that he is1 but as the source of some good or some pleasure4 ,friendships of this kind are easily dissolved1 as the persons do not continue unchanged2 for if they cease to be useful or pleasant to one another1 their love ceases4 ,on the disappearance of that which was the motive of their friendship1 their friendship itself is dissolved1 since it existed solely with a view to that4 ,for pleasure then or profit it is possible even for bad men to be friends with one another2 but it is evident that the friendship in which each loves the other for himself is only possible between good men2 for bad men take no delight in each other unless some advantage is to be gained4 ,the friendship whose motive is utility is the friendship of sordid souls4 ,friendship lies more in loving than in being loved2 so that when people love each other in proportion to their worth1 they are lasting friends1 and theirs is lasting friendship4 ,,the ,,duty4 ,the interest of our friend should be our interest2 his welfare1 our welfare2 his wish1 our will2 his good1 our aim4--,if he prospers we rejoice2 if he is overtaken by adversity1 we must stand by him4 ,if he is in want1 we must share our goods with him4 ,if he is unpopular1 we must stand up for him4 ,if he does wrong1 we must be the first to tell him of his fault3 and the first to bear with him the penalty of his offense4 ,if he is unjustly accused we must believe in his innocence to the last4 ,friends must have all things in common2 not in the sense of legal ownership1 which would be impracticable1 and1 as ,epicurus pointed out1 would imply mutual distrust2 but in the sense of a willingness on the part of each to do for the other all that is in his power4 ,only on the high plane of such absolute1 whole-souled devotion can pure friendship be maintained4 ,,the ,,virtue4 ,the true friend is one we can rely upon4--,our deepest secrets1 our tenderest feelings1 our frankest confessions1 our inmost aspirations1 our most cherished plans1 our most sacred ideals are as safe in his keeping as in our own4 ,yes1 they are safer2 for the faithful friend will not hesitate to prick the bubbles of our conceit2 laugh us out of our sentimentality2 expose the root of selfishness beneath our virtuous pretensions4 ,faithful are the wounds of a friend4 ,to be sure the friend must do all this with due delicacy and tact4 ,if he takes advantage of his position to exercise his censoriousness upon us we speedily vote him a bore1 and take measures to get rid of him4 ,but when done with gentleness and good nature1 and with an eye single to our real good1 this pruning of the tendrils of our inner life is one of the most precious offices of friendship4 ,,the ,,reward4 ,the chief blessing of friendship is the sense that we are not living our lives and fighting our battles alone2 but that our lives are linked with the lives of others1 and that the joys and sorrows of our united lives are felt by hearts that beat as one4--,the seer who laid down so severely the stern conditions which the highest friendship must fulfill1 has also sung its praises so sweetly1 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 confer3 ,a ruddy drop of manly blood ,the surging sea outweighs2 ,the world uncertain comes and goes1 ,the lover rooted stays4 ,i fancied he was fled1 ,and1 after many a year1 ,glowed unexhausted kindliness ,like daily sunrise there4 ,my careful heart was free again1-- ,oh1 friend1 my bosom said1 ,through thee alone the sky is arched1 ,through thee the rose is red1 ,all things through thee take nobler form ,and look beyond the earth1 ,the mill-round of our fate appears ,a sun-path in thy worth4 ,me too thy nobleness has taught ,to master my despair2 ,the fountains of my hidden life ,are through thy friendship fair4 ,,the ,,temptation4 ,a relation so intimate as that of friendship offers constant opportunity for betrayal4--,friends understand each other perfectly4 ,friend utters to friend many things which he would not for all the world let others know4 ,and more than that1 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 friend1 and which he has scarcely dared to acknowledge even to himself4 ,this intimate knowledge of another appeals strangely to our vanity and pride2 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 friendship4 ,this is the meanest thing one person can do to another4 ,the person who yields to this basest of temptations is utterly unworthy ever again to have a friend4 ,betrayal of friends is the unpardonable social sin4 ,,the ,,vice ,,of ,,defect4 ,we cannot find people who in every respect are exactly to our liking4--,and1 what is more to the point1 we never can make ourselves exactly what we should like to have other people intimately know and understand4 ,friendship calls for courage enough to show ourselves in spite of our frailties and imperfections2 and to take others in spite of the possible shortcomings which close acquaintance may reveal in them4 ,friendship requires a readiness to give and take1 for better or for worse2 and that exclusiveness which shrinks from the risks involved is simply a combination of selfishness and cowardice4 ,refusal to make friends is a sure sign that a man either is ashamed of himself1 or else lacks faith in his fellow-men4 ,and these two states of mind are not so different as they might at first appear4 ,for we judge others chiefly by ourselves4 ,and the man who distrusts his fellow-men1 generally bases his distrust of them on the consciousness that he himself is not worthy of the trust of others4 ,so that the real root of exclusiveness is the dread of letting other people get near to us1 for fear of what they might discover4 ,exclusiveness puts on the airs of pride4 ,but pride is only a game of bluff1 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 are4 ,,the ,,vice ,,of ,,excess4 ,effusiveness4--,some people can keep nothing to themselves4 ,as soon as they get an experience1 or feel an emotion1 or have an ache or pain1 they must straightway run and pour it into the ear of some sympathetic listener4 ,the result is that experiences do not gain sufficient hold upon the nature to make any deep and lasting impression4 ,no independence1 no self-reliance1 no strength of character is developed4 ,such people are superficial and unreal4 ,they ask everything and have nothing to give4 ,the stream is so large and constant that there is nothing left in the reservoir4 ,friendship must rest on solid foundations of independence and mutual respect4 ,with great clearness and force ,emerson proclaims this law in his ,essay on ,friendship3 ,we must be our own before we can be another's4 ,let me be alone to the end of the world1 rather than that my friend should overstep1 by a word or a look1 his real sympathy4 ,let him not cease an instant to be himself4 ,the only joy ,i have in his being mine1 is that the not mine is mine4 ,i hate where ,i looked for a manly furtherance1 or at least a manly resistance1 to find a mush of concession4 ,better be a nettle in the side of your friend than his echo4 ,the condition which high friendship demands is ability to do without it4 ,there must be very two1 before there can be very one4 ,let it be an alliance of two large formidable natures1 mutually beheld1 mutually feared1 before yet they recognize the deep identity1 which1 beneath these disparities1 unites them4 ,,the ,,penalty4 ,if we refuse to go in company there is nothing left for us but to trudge along the dreary way alone4--,if we will not bear one another's burdens1 we must bear our own when they are heaviest in our unaided strength2 and fall beneath their weight4 ,here as everywhere penalty is simply the inevitable consequence of conduct4 ,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 withdrawn4 ,,chapter ,,xviii4 ,the ,family4 ,thus far we have considered our fellow-men as units1 with whom it is our privilege and duty to come into external relations4 ,these external relations after all do not reach the deepest center of our lives4 ,they indeed bind man to man in bonds of helpfulness and service4 ,but the two who are thus united remain two separate selves after all4 ,even friendship leaves unsatisfied yearnings1 undeveloped possibilities in human hearts4 ,however subtle and tender the bond may be1 it remains to the last physical rather than chemical2 mechanical rather than vital2 the outward attachment of mutually exclusive wholes1 rather than the inner blending of complemental elements which lose their separate selfhood in the unity of a new and higher life4 ,the beginning of this true spiritual life1 in which the individual loses his separate self to find a larger and nobler self in a common good in which each individual shares1 and which none may monopolize2--the birthplace of the soul as of the body is in the family4 ,the nursery of virtue1 the inspirer of devotion1 the teacher of self-sacrifice1 the institutor of love1 the family is the foundation of all those higher and nobler qualities of mind and heart which lift man above the level of sagacious brutes4 ,,the ,,duty4 ,the family a common good4--,membership in the family involves the recognition that the true life of the individual is to be found only in union with other members2 in regard for their rights2 in deference to their wishes2 and in devotion to that common interest in which each member shares4 ,each member must live for the sake of the whole family4 ,children owe to their parents obedience1 and such service as they are able to render4 ,parents1 on the other hand1 owe to children support1 training1 and an education sufficient to give them a fair start in life4 ,brothers and sisters owe to each other mutual helpfulness and protection4 ,all joys and sorrows1 all hopes and fears1 all plans and purposes should be talked over1 and carried out in common4 ,no parent should have a plan or ambition or enthusiasm into which he does not invite the confidence and sympathy of his child4 ,no child should cherish a thought or purpose or imagination which he cannot share with father or mother4 ,it is the duty of the parent to enter sympathetically into the sports and recreations and studies and curiosities of the child4 ,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 welfare4 ,between parent and child1 brother and sister1 there should be no secrets2 no ground on which one member lives in selfish isolation from the rest4 ,the basis of right marriage4--,these relations come by nature1 and we grow into them so gradually that we are scarcely conscious of their existence1 unless we stop on purpose to think of them4 ,marriage1 or the foundation of a new family1 however1 is a step which we take for ourselves1 once for all1 in the maturity of our conscious powers4 ,to know in advance the true from the false1 the real from the artificial1 the genuine from the counterfeit1 the blessed from the wretched basis of marriage is the most important piece of information a young man or woman can acquire4 ,the test is simple but searching4 ,do you find in another1 one to whose well-being you can devote your life2 one to whom you can confide the deepest interests of your mind and heart2 one whose principles and purposes you can appreciate and respect3 one in whose image you wish your children to be born1 and on the model of whose character you wish their characters to be formed2 one whose love will be the best part of whatever prosperity1 and the sufficient shield against whatever adversity may be your common lot8 ,then1 provided this other soul sees a like worth in you1 and cherishes a like devotion for what you are and aim to be1 marriage is not merely a duty3 it is the open door into the purest and noblest life possible to man and woman4 ,complete identification and devotion1 entire surrender of each to each in mutual affection is the condition of true marriage4 ,as ,john ,halifax says in refusing the hand of a nobleman for his daughter1 ,in marriage there must be unity--one aim1 one faith1 one love--or the marriage is imperfect1 unholy1 a mere civil contract1 and no more4 ,this necessity of complete1 undivided devotion of each to each is1 as ,hegel points out1 the spiritual necessity on which monogamy rests4 ,there can be but one complete and perfect and supreme merging of one's whole self in the life and love of another4 ,marriage with two would be of necessity marriage with none4 ,if we apprehend the spiritual essence of marriage we see that marriage with more than one is a contradiction in terms4 ,it is possible to cut one's self up into fragments1 and bestow a part here and a part there2 but that is not marriage2 it is mere alliance4 ,it brings not love and joy and peace1 but hate and wretchedness and strife4 ,a true marriage never can be dissolved4--,if love be present at the beginning it will grow stronger and richer with every added year of wedded life4 ,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 discuss4 ,the duty of the individual who finds himself or herself in this dreadful condition is1 however1 clear4 ,there is generally a good deal of self-seeking on both sides at the basis of such marriages4 ,getting rather than giving was the real though often unsuspected hope that brought them together4 ,if either husband or wife will resolutely strive to correct the fault that is in him or her1 ceasing to demand and beginning to give unselfish affection and genuine devotion1 in almost every case1 where the man is not a brute or a sot1 and the woman is not a fashion-plate or a fiend1 the life of mutual love may be awakened1 and a true marriage may supersede the empty form4 ,not until faithful and prolonged efforts to establish a true marriage within the legal bonds have proved unavailing2 and only where adultery1 desertion1 habitual drunkenness1 or gross brutality and cruelty demonstrate the utter impossibility of a true marriage1 is husband or wife justified in seeking to escape the bond1 and to revert to the lower1 individualistic type of life4 ,,the ,,virtue4 ,in the family we are members one of another4--,the parent shows his loyalty to the child by protecting him when he gets into trouble4 ,the loyal brother defends his brothers and sisters against all attacks and insults4 ,the loyal child refuses to do anything contrary to the known wishes of father and mother1 or anything that will reflect discredit upon them4 ,the loyal child cares for his parents and kindred in misfortune and old age2 ministering tenderly to their wants1 and bearing patiently their infirmities of body and of mind which are incidental to declining powers4 ,the loyal husband and wife trust each other implicitly in everything2 and refuse to have any confidences with others more intimate than they have with each other4 ,not that the family is narrow and exclusive4 ,husband and wife should each have their outside interests1 friendships1 and enthusiasms4 ,each should rejoice in everything which broadens1 deepens1 and sweetens the life of the other4 ,jealousy of each other is the most deadly poison that can be introduced into a home4 ,it is sure and instant death to the peace and joy of married life4 ,other relations should always be secondary and external to the primary and inner relation of husband and wife to each other4--,it should be the married self2 the self which includes in its inmost love and confidence husband or wife2 not a detached and independent self1 which goes out to form connections and attachments in the outer world4 ,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 other4 ,this1 however1 is a nice adjustment1 which nothing short of perfect love can make4 ,love makes it easily1 and as a matter of course4 ,loyalty is love exposed to strain1 and overcoming strain and temptation by the power which love alone can give4 ,,the ,,reward4 ,loyalty to the family preserves and perpetuates the home4--,home is a place where we can rest2 where we can breathe freely2 where we can have perfect trust in one another2 where we can be perfectly simple1 perfectly natural1 perfectly frank2 where we can be ourselves2 where peace and love are supreme4 ,this1 says ,john ,ruskin1 is the true nature of home--it is the place of peace2 the shelter1 not only from all injury1 but from all terror1 doubt1 and division4 ,in so far as it is not this1 it is not home2 so far as the anxieties of the outer life penetrate into it1 and the unknown1 unloved1 or hostile society of the outer world is allowed to cross the threshold1 it ceases to be home2 it is then only a part of the outer world which you have roofed over and lighted fire in4 ,but so far as it is a sacred place1 a vestal temple1 a temple of the hearth watched over by household gods1 before whose faces none may come but those whom they can receive with love1--so far as it is this1 and roof and fire are types only of a nobler shade and light1--shade as of a rock in a weary land1 and light as of a ,pharos on a stormy sea2 so far it vindicates the name and fulfills the praise of home4 ,,the ,,temptation4 ,the individual must drop his extreme individualism when he crosses the threshold of the home4--,the years between youth and marriage are years of comparative independence4 ,the young man and woman learn in these years to take their affairs into their own hands2 to direct their own course1 to do what seems right in their own eyes1 and take the consequences of wisdom or folly upon their own shoulders4 ,this period of independence is a valuable discipline4 ,it develops strength and self-reliance2 it compels the youth to face the stern realities of life1 and to measure himself against the world4 ,it helps him to appreciate what his parents have done for him in the past1 and prepares him to appreciate a home of his own when he comes to have one4 ,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 powers1 and are seldom able to appreciate fully what is done for them4 ,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 hardship4 ,independence and self-reliance are the basis of self-respect and self-control4 ,at the same time this habit of independence1 especially if it is ingrained by years of single life1 tends to perpetuate itself in ways that are injurious to the highest domestic and family life4 ,independence is a magnificent foundation for marriage2 to carry it up above the foundation1 and build the main structure out of it1 is fatal4 ,the insistence on rights1 the urging of claims1 the enforcement of private whims and fancies1 are the death of love and the destruction of the family4 ,unless one is ready to give everything1 asking nothing save what love gives freely in return1 marriage will prove a fountain of bitterness rather than of sweetness2 a region of storm and tempest rather than a haven of repose4 ,within a bond so close and all-embracing there is no room for the independent life of separated selves4 ,each must lose self in the other2 both must merge themselves in devotion to a common good2 or the bond becomes a fetter1 and the home a prison4 ,unless one is prepared to give all to the object of his love1 duty to self1 to the object of his affections1 and to the blessed state of marriage demands that he should offer nothing1 and remain outside a relation which his whole self cannot enter4 ,independence outside of marriage is respectable and honorable4 ,independence and self-assertion in marriage toward husband or wife is mean and cruel4 ,it is the attempt to partake of that in which we refuse to participate2 to claim the advantages of an organism in which we refuse to comply with the conditions of membership4 ,not admiration1 nor fascination1 nor sentimentality1 nor flattered vanity can bind two hearts together in life-long married happiness4 ,for these are all forms of self-seeking in disguise4 ,love alone1 love that loses self in its object2 love that accepts service with gladness and transmutes sacrifice into a joy2 simple1 honest1 self-forgetful love must be the light and life of marriage1 or else it will speedily go out in darkness and expire in death4 ,of the deliberate seeking of external ends in marriage1 such as money1 position1 family connections1 and the like1 it ought not to be necessary to say a word to any thoughtful person4 ,it is the basest act of which man or woman is capable4 ,it is an insult to marriage2 it is a mockery of love2 it is treachery and falsehood and robbery toward the person married4 ,it subordinates the lifelong welfare of a person to the acquisition of material things4 ,it introduces fraud and injustice into the inmost center of one's life1 and makes respect of self1 happiness in marriage1 faith in human nature forever impossible4 ,the deliberate formation of a loveless marriage is a blasphemy against ,god1 a crime against society1 a wrong to a fellow being1 and a bitter and lasting curse to one's own soul4 ,,the ,,vice ,,of ,,defect4 ,self-sufficiency fatal to the family4--,the shortcoming which most frequently keeps individuals outside of the family1 and keeps them incomplete and imperfect members of the family after they enter it1 is the self-sufficiency which is induced by a life of protracted independence4 ,marriage is from one point of view a sacrifice1 a giving-up4 ,the bachelor can spend more money on himself than can the married man who must provide for wife and children4 ,the single woman can give to study and music and travel an amount of time and attention which is impossible to the wife and mother4 ,such a view of marriage is supremely mean and selfish4 ,only a very little and sordid soul could entertain it4 ,there are often the best and noblest of reasons why man or woman should remain single4 ,it is a duty to do so rather than to marry from any motive save purest love4 ,marriage1 however1 should be regarded as the ideal state for every man and woman4 ,to refuse to marry for merely selfish reasons2 or to carry over into marriage the selfish individualistic temper1 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 nature1 and to prove one's self unworthy of membership in society's most fundamental and sacred institution4 ,the child who sets his own will against his parent's1 the mother who thrusts her child out of her presence in order to pursue pleasures more congenial than the nurture of her own offspring1 the man who leaves his family night after night to spend his evenings in the club or the saloon1 the woman who spends on dress and society the money that is needed to relieve her husband from overwork and anxiety1 and to bring up her children in health and intelligence1 do an irreparable wrong to the family1 and deal a death blow to the home4 ,,the ,,vice ,,of ,,excess4 ,self-obliteration robs the family of the best we have to give it4--,the man who makes himself a slave2 goes beyond his strength2 denies himself needed rest and recreation2 grows prematurely old1 cuts himself off from intercourse with his fellow-men in order to secure for his family a position or a fortune3 the woman who works early and late2 forgets her music1 and forsakes her favorite books2 gives up friends and society2 grows anxious and careworn in order to give her sons and daughters a better start in life than she had1 are making a fatal mistake4 ,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--healthy1 happy1 cheerful1 interesting1 enthusiastic parents4 ,to their children as well as to themselves parents owe it to be the brightest1 cheeriest1 heartiest1 wisest1 completest persons that they are capable of being4 ,children also when they have reached maturity1 although they owe to their parents a reverent regard for all reasonable desires and wishes1 ought not to sacrifice opportunities for gaining a desired education or an advantageous start in business1 merely to gratify a capricious whim or groundless foreboding of an arbitrary and unreasoning parent4 ,devotion to the family does not imply withdrawal from the world outside4 ,the larger and fuller one's relations to the world without1 the deeper and richer ought to be one's contribution to the family of which he is a member4 ,,the ,,penalty4 ,to have no one for whom we supremely care1 and no one who cares much for us2 to have no place where we can shield ourselves from outward opposition and inward despair2 to have no larger life in which we can merge the littleness of our solitary selves2 to touch other lives only on the surface1 and to take no one to our heart2--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 home4--,the sense that this loneliness is chosen in fidelity to duty makes it endurable for multitudes of noble men and women4 ,but for the man or woman who chooses such a life in proud self-sufficiency1 for the sake of fancied freedom and independence1 it is hard to conceive what consolation can be found4 ,thomas ,carlyle1 speaking of the joys of living in close union with those who love us1 and whom we love1 says3 ,it is beautiful2 it is human6 ,man lives not otherwise1 nor can live contented1 anywhere or anywhen4 ,isolation is the sum-total of wretchedness to man4 ,to be cut off1 to be left solitary2 to have a world alien1 not your world2 all a hostile camp for you2 not a home at all1 of hearts and faces who are yours1 whose you are6 ,it is the frightfullest enchantment2 too truly a work of the ,evil ,one4 ,to have neither superior1 nor inferior1 nor equal1 united manlike to you4 ,without father1 without child1 without brother4 ,man knows no sadder destiny4 ,,chapter ,,xix4 ,the ,state4 ,out of the family grew the state4 ,the primitive state was an enlarged family1 of which the father was the head4 ,citizenship meant kinship1 real or fictitious4 ,the house or gens was a composite family4 ,houses united into tribes1 and the authority of the chieftain over his fellow-tribesmen was still based on the fact that they were1 either by birthright or adoption1 his children4 ,the ancient state was the union of tribes under one priest and king who was regarded as the father of the whole people4 ,disputes about the right of succession1 and the disadvantage and danger of having a tyrant or a weakling rule1 just because he happened to be the son of the previous ruler1 led men to elect their rulers4 ,there are to-day states like ,russia where the hereditary monarch is the ruler3 states like the ,united ,states where all rulers are elected by the people2 and states like ,england where the nominal ruler is an hereditary monarch1 and the real rulers are chosen by the people4 ,,the ,,duty4 ,the function of the state is the organization of the life of the people4--,men can live together in peace and happiness only on condition that they assert for themselves and respect in others certain rights to life1 liberty1 property1 reputation1 and opinion4 ,my right it is my neighbor's duty to observe4 ,his right it is my duty to respect4 ,these mutual rights and duties are grounded in the nature of things and the constitution of man4 ,they are the conditions which must be observed if man is to live in unity with his fellow-men4 ,it is the business of the state to define1 declare1 and enforce these rights and duties4 ,and as citizens it is our duty to the state to do all in our power to frame just laws2 to see that they are impartially and effectively administered2 to obey these laws ourselves2 to contribute our share of the funds necessary to maintain the government2 and to render military service when force is needed to protect the government from overthrow4 ,to law and government we owe all that makes life endurable or even possible3 the security of property2 the sanctity of home2 the opportunity of education2 the stability of institutions2 the blessings of peace2 protection against violence and bloodshed4 ,since the state and its laws are essential to the well-being of all men1 and consequently of ourselves2 we owe to it the devotion of our time1 our knowledge1 our influence1 yes1 our life itself if need be4 ,if it comes to a choice between living but a brief time1 and that nobly1 in devotion to country1 and living a long time basely1 in betrayal of our country's good1 no true1 brave man will hesitate to choose the former4 ,in times of war and revolution that choice has been presented to men in every age and country3 and men have always been found ready to choose the better part2 death for country1 rather than life apart from her4 ,so deep was the conviction in the mind of ,socrates that the laws of the state should be obeyed at all costs1 that when he had been sentenced to death unjustly1 and had an opportunity to escape the penalty by running away1 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 years4 ,to the friend who tried to induce him to escape he replied that he seemed to hear the laws saying to him1 ,our country is more to be valued and higher and holier far than father or mother4 ,and when we are punished by her1 whether with imprisonment or stripes1 the punishment is to be endured in silence2 and if she sends us to wounds or death in battle1 thither we follow as is right2 neither may anyone yield or retreat or leave his rank1 but whether in battle or in a court of law1 or in any other place1 he must do what his city and his country order him2 or he must change their view of what is just2 and if he may do no violence to his father or mother1 much less may he do violence to his country4 ,to do and bear whatever is necessary to maintain that organization of life which the state represents is the imperative duty of every citizen4 ,this duty to serve the country is correlative to the right to be a citizen4 ,no man can be in truth and spirit a citizen on any other terms4 ,and not to be a citizen is not to be1 in any true and worthy meaning of the term1 a man4 ,,the ,,virtue4 ,love of country1 or patriotism1 like all love places the object loved first and self second4--,in all public action the patriot asks not1 ,what is best for me8 but1 ,what is best for my country8 ,patriotism assumes as many forms as there are circumstances and ways in which the welfare of the country may be promoted4 ,in time of war the patriot shoulders his gun and marches to fight the enemy4 ,in time of election he goes to the caucus and the polls1 and expresses his opinion and casts his vote for what he believes to be just measures and honest men4 ,when taxes are to be levied1 he gives the assessor a full account of his property1 and pays his fair share of the expense of government4 ,when one party proposes measures and nominates men whom he considers better than those of the opposite party1 he votes with that party1 whether it is for his private interest to do so or not4 ,the patriot will not stand apart from all parties1 because none is good enough for him4 ,he will choose the best1 knowing that no political party is perfect4 ,he will act with that party as long as it continues to seem to him the best2 for he must recognize that one man standing alone can accomplish no practical political result4 ,the moment he is convinced that the party with which he has been acting has become more corrupt1 and less faithful to the interests of the country than the opposite party1 he will change his vote4 ,self first1 personal friends second1 party third1 and country fourth1 is the order of considerations in the mind of the office-seeker1 the wire-puller1 the corrupt politician4 ,country first1 party second1 personal friends third1 and self last is the order in the mind of the true citizen1 the courageous statesman1 the unselfish patriot4 ,,the ,,reward4 ,in return for serving our country we receive a country to serve4--,the state makes possible for us all those pursuits1 interests1 aims1 and aspirations which lift our lives above the level of the brutes4 ,through the institutions which the state maintains1 schools1 almshouses1 courts1 prisons1 roads1 bridges1 harbors1 laws1 armies1 police1 there is secured to the individual the right and opportunity to acquire property1 engage in business1 travel wherever he pleases1 share in the products of the whole earth1 read the books of all nations1 reap the fruits of scholarly investigation in all countries1 take an interest in the welfare and progress of mankind4 ,this power of the individual to live a universal life1 this participation of each in a common and world-wide good1 is the product of civilization4 ,and civilization is impossible without that subordination of each to the just claims of all1 which law requires and which it is the business of the state to enforce4 ,,the ,,temptation4 ,organization involves a multitude of offices and public servants4 ,many of these offices are less onerous and more lucrative than the average man can find elsewhere4 ,many offices give a man an opportunity to acquire dishonest gains4--,hence arises the great political temptation which is to seek office1 not as a means of rendering useful and honorable service to the country1 but as a means to getting an easy living out of the country1 and at the public expense4 ,the spoils system1 which consists in rewarding service to party by opportunity to plunder the country3 which pays public servants first for their service to party1 and secondly for service to the country3 which makes usefulness to party rather than serviceableness to the country the basis of appointment and promotion1 is the worst evil of our political life4 ,public office is a public trust4 ,men who so regard it are the only men fit for it4 ,office so held is one of the most honorable forms of service which a man can render to his fellow-men4 ,office secured and held by the methods of the spoils system is a disgrace to the nation that is corrupt enough to permit it1 and to the man who is base enough to profit by it4 ,,the ,,vice ,,of ,,defect4 ,betrayal of one's country and disregard of its interests is treason4--,in time of war and revolution treason consists in giving information to the enemy1 surrendering forts1 ships1 arms1 or ammunition into his hands2 or fighting in such a half-hearted way as to invite defeat4 ,treason under such circumstances is the unpardonable sin against country4 ,the traitor is the most despicable person in the state2 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 protector4 ,the essential quality of treason is manifested in many forms in time of peace4 ,whoever sacrifices the known interests of his country to the interests of himself1 or of his friends1 or of his party1 is therein guilty of the essential crime of treason4 ,whoever votes for an appropriation in order to secure for another man lucrative employment or a profitable contract2 whoever gives or takes money for a vote2 whoever increases or diminishes a tax with a view to the business interests1 not of the country as a whole1 but of a few interested parties2 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 country2 whoever evades his just taxes2 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 measures1 is guilty of treason4 ,for in these1 which are the only ways possible to him1 he has sacrificed the good of his country to the personal and private interests of himself and of his friends4 ,,the ,,vice ,,of ,,excess4 ,true and false ambition4--,the service of the country in public office is one of the most interesting and most honorable pursuits in which a man can engage4 ,ambition to serve is always noble4 ,desire for the honors and emoluments of public office1 however1 may crowd out the desire to render public service4 ,such a substitution of selfish for patriotic considerations1 such an inversion of the proper order of interests in a man's mind1 is the vice of political ambition4 ,the ambitious politician seeks office1 not because he seeks to promote measures which he believes to be for the public good2 not because he believes he can promote those interests more effectively than any other available candidate3 but just because an office makes him feel big2 or because he likes the excitement of political life2 or because he can make money directly or indirectly out of it4 ,such political ambition is as hollow and empty an aim as can possess the mind of man4 ,and yet it deceives and betrays great as well as little men4 ,it is our old foe of sentimentality1 dressed in a new garb1 and displaying itself on a new stage4 ,it is the substitution of one's own personal feelings1 for a direct regard for the object which makes those feelings possible4 ,it is a very subtle vice3 and the only safeguard against it is a deep and genuine devotion to country for country's sake4 ,,the ,,penalty4 ,a state in which laws were broken1 taxes evaded1 and corrupt men placed in authority could not endure4--,with the downfall of the state would arise the brigand1 the thief1 the murderer1 and the reign of dishonesty1 violence1 and terror4 ,the individual1 it is true1 may sin against the state and escape the full measure of this penalty himself4 ,in that case1 however1 the penalty is distributed over the vast multitude of honest citizens1 who bear the common injury which the traitor inflicts upon the state4 ,the man who betrays his country1 may continue to have a country still2 but it is no thanks to him4 ,it is because he reaps the reward of the loyalty and devotion of citizens nobler than himself4 ,yet even then the country is not in the deepest sense really his4 ,he cannot enjoy its deepest blessings4 ,he cannot feel in his inmost heart1 ,this country is mine4 ,to it ,i have given myself4 ,of it ,i am a true citizen and loyal member4 ,he knows he is unworthy of his country4 ,he knows that if his country could find him out1 and separate him from the great mass of his fellow-citizens1 she would repudiate him as unworthy to be called her son4 ,the traitor may continue to receive the gifts of his country2 he may appropriate the blessings she bestows with impartial hand on the good and on the evil4 ,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 him2 that it is an expression of his thought1 his will and his affection2--this spiritual participation in the life and spirit of the state1 this supreme devotion to a beloved country1 remains for such an one forever impossible4 ,in his soul1 in his real nature1 he is an outcast1 an alien1 and an enemy4 ,,chapter ,,xx4 ,society4 ,regard for others1 merely as individuals1 does not satisfy the deepest yearnings of our social nature4 ,the family is so much more to us than the closest of ties which we can form on lines of business1 charity1 or even friendship2 because in place of an aggregate of individuals1 each with his separate interests1 the family presents a life in which each member shares in a good which is common to all4 ,the state makes possible a common good on a much wider scale4 ,still1 on a strict construction of its functions1 the state merely insures the outward form of this wider1 common life4 ,the state declares what man shall not do1 rather than what man shall do1 in his relations to his fellow-men4 ,to prevent the violation of mutual rights rather than to secure the performance of mutual duties1 is the fundamental function of the state4 ,of course these two sides cannot be kept entirely apart4 ,there is a strong tendency at the present time to enlarge the province of the state1 and to intrust it with the enforcement of positive duties which man owes to his fellow-men1 and which class owes to class4 ,whether this tendency is good or bad1 whether it is desirable to enforce social duties1 or to trust them to the unfettered social conscience of mankind1 is a theoretical question which1 for our practical purposes1 we need not here discuss4 ,no man liveth unto himself4 ,no man ought to be satisfied with a good which is peculiar to himself1 from which mankind as a whole are excluded4 ,no man can be so satisfied4 ,ignorance1 prejudice1 selfishness1 pride1 custom1 blind men to this common good1 and prevent them from making the efforts and sacrifices necessary to realize it4 ,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 man4 ,this common life of humanity in which each individual partakes is society4 ,society is the larger self of each individual4 ,its interests and ours are fundamentally one and the same4--,if the society in which we live is elevated and pure and noble we share its nobleness and are elevated by it4 ,if society is low1 corrupt1 and degraded1 we share its corruption1 and its baseness drags us down4 ,so vital and intimate is this bond between society and ourselves that it is impossible when dealing with moral matters to keep them apart4 ,to be a better man1 without at the same time being a better neighbor1 citizen1 workman1 soldier1 scholar1 or business man1 is a contradiction in terms4 ,for life consists in these social relations to our fellows4 ,and the better we are1 the better these social duties will be fulfilled4 ,society includes all the objects hitherto considered4 ,society is the organic life of man1 in which the particular objects and relations of our individual lives are elements and members4 ,hence in this chapter1 and throughout the remainder of the book1 we shall not be concerned with new materials1 but with the materials with which we are already familiar1 viewed in their broader and more comprehensive relationships4 ,,the ,,duty4 ,in each act we should think not merely ,how will this act affect me8 but ,how will this act affect all parties concerned1 and society as a whole8--,the interests of all men are my own1 by virtue of that common society of which they and ,i are equal members4 ,what is good for others is good for me1 because1 in that broader view of my own nature which society embodies1 my good cannot be complete unless1 to the extent of my ability1 their good is included in my own4 ,hence we have the maxims laid down by ,kant3 ,act as if the maxim of thy action were to become by thy will a universal law of nature4 ,so act as to treat humanity1 whether in thine own person or in that of another1 in every case as an end1 never as a means only4 ,or as ,professor ,royce puts the same thought2 ,act as a being would act who included thy will and thy neighbor's will in the unity of one life1 and who had therefore to suffer the consequences for the aims of both that will follow from the act of either4 ,in so far as in thee lies1 act as if thou wert at once thy neighbor and thyself4 ,treat these two lives as one4 ,the realization of the good of all in and through the act of each is the social ideal4--,in everyday matters this can be brought about by simply taking account of all the interests of others which will be affected by our act4 ,in the relations between employer and employee1 for instance1 profit sharing is the most practical form of realizing this community of interest4 ,such action involves a co-operation of interests as the motives of the individual act4 ,the larger social ends1 such as education1 philanthropy1 reform1 public improvements1 require the co-operation of many individuals in the same enterprise4 ,the readiness to contribute a fair share of our time1 money1 and influence to these larger public interests1 which no individual can undertake alone1 is an important part of our social duty4 ,every beneficent cause1 every effort to rouse public sentiment against a wrong1 or to make it effective in the enforcement of a right2 every endeavor to unite men in social intercourse2 every plan to extend the opportunities for education2 every measure for the relief of the deserving poor1 and the protection of homeless children2 every wise movement for the prevention of vice1 crime1 and intemperance1 is entitled to receive from each one of us the same intelligent attention1 the same keenness of interest1 the same energy of devotion1 the same sacrifice of inclination and convenience1 the same resoluteness and courage of action that we give to our private affairs4 ,co-operation1 then1 is of two kinds1 inward and outward3 co-operation between the interests of others and of ourselves in the motive to our individual action2 and co-operation of our action with the action of others to accomplish objects too vast for private undertaking4--,both forms of co-operation are in principle the same2 they strengthen and support each other4 ,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 beneficence4 ,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 affairs4 ,the reformer and philanthropist is simply the man of private generosity and good-will acting out his nature on a larger stage4 ,,the ,,virtue4 ,public spirit is the life of the community in the heart of the individual4--,this recognition that we belong to society1 and that society belongs to us1 that its interests are our interests1 that its wrongs are ours to redress1 its rights are ours to maintain1 its losses are ours to bear1 its blessings are ours to enjoy1 is public spirit4 ,a generous regard for the public welfare1 a willingness to lend a hand in any movement for the improvement of social conditions1 a readiness with work and influence and time and money to relieve suffering1 improve sanitary conditions1 promote education and morality1 remove temptation from the weak1 open reading-rooms and places of harmless resort for the unoccupied in their evening hours1 to bind together persons of similar tastes and pursuits--these are the marks of public spirit2 these are the manifestations of social virtue4 ,politeness is love in little things4--,toward individuals whom we meet in social ways this recognition of our common nature and mutual rights takes the form of politeness and courtesy4 ,politeness is proper respect for human personality4 ,rudeness results from thinking exclusively about ourselves1 and caring nothing for the feelings of anybody else4 ,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 courteous4 ,still1 society has agreed upon certain more or less arbitrary ways for facilitating social intercourse2 it has established rules for conduct on social occasions1 and to a certain extent prescribed the forms of words that shall be used1 the modes of salutation that shall be employed1 the style of dress that shall be worn1 and the like4 ,a due respect for society1 and for the persons whom we meet socially1 demands that we shall acquaint ourselves with these rules of etiquette1 and observe them in our social intercourse4 ,like all forms1 social formalities are easily carried to excess1 and frequently kill the spirit they are intended to express4 ,as a basis1 however1 for the formation of acquaintances1 and for large social gatherings1 a good deal of formality is necessary4 ,,the ,,reward4 ,the complete expression and outgo of our nature is freedom4--,since man is by nature social1 since sympathy1 friendship1 co-operation and affection are essential attributes of man1 it follows that the exercise of these social virtues is itself the satisfaction of what is essentially ourselves4 ,the man who fulfills his social duties is free1 for he finds an open field and an unfettered career for the most essential faculties of his nature4 ,the social man always has friends whom he loves2 work which he feels to be worth doing2 interests which occupy his highest powers2 causes which appeal to his deepest sympathies4 ,such a life of rounded activity1 of arduous endeavor1 of full1 free self-expression is in itself the highest possible reward4 ,it is the only form of satisfaction worthy of man4 ,it is in the deepest sense of the word success4 ,for as ,lowell says3 ,all true whole men succeed1 for what is worth ,success's name1 unless it be the thought1 ,the inward surety to have carried out ,a noble purpose to a noble end4 ,,the ,,temptation4 ,instead of regarding society as a whole1 and self as a member of that whole1 it is possible to regard self as distinct and separate from society1 and to make the interests of this separated and detached self the end and aim of action4--,this temptation is self-interest4 ,it consists in placing the individual self1 with its petty1 private1 personal interests1 above the social self1 with the large1 public1 generous interests of the social order4 ,from one point of view it is easy to cheat society1 and deprive it of its due4 ,we can shirk our social obligations2 we can dodge subscriptions2 we can stay at home when we ought to be at the committee meeting1 or the public gathering2 we can decline invitations and refuse elections to arduous offices1 and at the same time escape many of the worst penalties which would naturally follow from our neglect4 ,for others1 more generous and noble than we1 will step in and take upon themselves our share of the public burdens in addition to their own4 ,we may flatter ourselves that we have done a very shrewd thing in contriving to reap the benefits without bearing the burdens of society4 ,there is1 as we shall see1 a penalty for negligence of social duty1 and that too most sure and terrible4 ,self-interest is the seed1 of which meanness is the full-grown plant1 and of which social constraint and slavishness are the final fruits4 ,,the ,,vice ,,of ,,defect4 ,lack of public spirit is meanness4--,the mean man is he who acknowledges no interest and recognizes no obligation outside the narrow range of his strictly private concerns4 ,as long as he is comfortable he will take no steps to relieve the distress of others4 ,if his own premises are healthy1 he will contribute nothing to improve the sanitary condition of his village or city4 ,as long as his own property is secure he cares not how many criminals are growing up in the street1 how many are sent to prison1 or how they are treated after they come there4 ,he favors the cheapest schools1 the poorest roads1 the plainest public buildings1 because he would rather keep his money in his own pocket than contribute his share to maintain a thoroughly efficient and creditable public service4 ,he will give nothing he can help giving1 do nothing he can help doing1 to make the town he lives in a healthier1 happier1 purer1 wiser1 nobler place4 ,meanness is the sacrifice of the great social whole to the individual4 ,it is selfishness1 stinginess1 and ingratitude combined4 ,it is the disposition to receive all that society contributes to the individual1 and to give nothing in return4 ,it is a willingness to appropriate the fruits of labors in which one refuses to bear a part4 ,,the ,,vice ,,of ,,excess4 ,the officious person is ready for any and every kind of public service1 providing he can be at the head of it4 ,there is no end to the work he will do if he can only have his own way4--,he wants to be prime mover in every enterprise3 to be chairman of the committee2 to settle every question that comes up2 to run things according to his own ideas4 ,such people are often very useful4 ,it is generally wisest not to meddle much with them4 ,the work may not be done in the best way by these officious people2 but without them a great deal of public work would never be done at all4 ,the vice1 however1 seriously impairs one's usefulness4 ,the officious person is hard to work with4 ,men refuse to have anything to do with him4 ,and so he is left to do his work for the most part alone4 ,officiousness is1 in reality1 social ambition2 and that again as we saw resolves itself into sentimentality2--the regard for what we and others think of ourselves1 rather than straightforward devotion to the ends which we pretend to be endeavoring to promote4 ,officiousness is self-seeking dressed up in the uniform of service4 ,the officious person1 instead of losing his private self in the larger life of society1 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-importance4 ,,the ,,penalty4 ,all meanness and self-seeking are punished by lack of freedom or constraint2 though frequently the constraint is inward and spiritual rather than outward and physical4--,we have seen that to the man of generous public spirit society presents a career for the unfolding and expansion of his social powers4 ,to such a man society1 with its claims and obligations1 is an enlargement of his range of sympathy1 a widening of his spiritual horizon1 and on that account a means of larger liberty and fuller freedom4 ,to the mean and selfish man1 on the contrary1 society presents itself as an alien force1 a hard task-master1 making severe requirements upon his time1 imposing cramping limitations on his self-indulgence1 levying heavy taxes upon his substance2 prescribing onerous rules and regulations for his conduct4 ,by excluding society from the sphere of interests with which he identifies himself1 the mean man1 by his own meanness1 makes society antagonistic to him1 and himself its reluctant and unwilling slave4 ,serve it to some extent he must2 but the selfishness and meanness of his own attitude toward it1 makes social service1 not the willing and joyous offering of a free and devoted heart1 but the slavish submission of a reluctant will1 forced to do the little that it cannot help doing by legal or social compulsion4 ,to him society is not a sphere of freedom1 in which his own nature is enlarged1 intensified1 liberated2 and so made richer1 happier1 nobler1 and freer4 ,to him society is an external power1 compelling him to make sacrifices he does not want to make2 to do things he does not want to do2 to contribute money which he grudges1 and to conform to requirements which he hates4 ,by trying to save the life of self-interest and meanness1 he loses the life of generous aims1 noble ideals1 and heroic self devotion4 ,by refusing the career of noble freedom which social service offers to each member of the social body1 he is constrained to obey a social law which he has not helped to create1 and to serve the interests of a society of which he has refused to be in spirit and truth a part4 ,this living in a world which we do not heartily acknowledge as our own2 this subjection to an authority which we do not in principle recognize and welcome as the voice of our own better1 larger1 wiser1 social self1--this is constraint and slavery in its basest and most degrading form4 ,,chapter ,,xxi4 ,self4 ,hitherto we have considered things1 relations1 persons1 and institutions outside ourselves as the objects which together constitute our environment4 ,the self is not a new object1 but rather the bond which binds together into unity all the experiences of life4 ,it is their relation to this conscious self which gives to all objects their moral worth4 ,every act upon an object reacts upon ourselves4 ,the virtues and vices1 the rewards and penalties that we have been studying are the various reactions of conduct upon ourselves4 ,this chapter then will be a comprehensive review and summary of all that has gone before4 ,instead of taking one by one the particular reactions which follow particular acts with reference to particular objects1 we shall now look at conduct as a whole2 regard our environment in its totality2 and consider duty1 virtue1 and self in their unity4 ,,the ,,duty4 ,the duty we owe to ourselves is the realization of our capacities and powers in harmony with each other1 and in proportion to their worth as elements in a complete individual and social life4--,we have within us the capacity for an ever increasing fullness and richness and intensity of life4 ,the materials out of which this life is to be developed are ready to our hands in those objects which we have been considering4 ,one way of conduct toward these objects1 which we have called duty2 one attitude of mind and will toward them which we have called virtue1 leads to those completions and fulfillments of ourselves which we have called rewards4 ,duty then to self2 duty in its most comprehensive aspect1 is the obligation which the existence of capacity within and material without imposes on us to bring the two together in harmonious relations1 so as to realize the capacities and powers of ourselves and of others1 and promote society's well being4 ,in simpler terms our fundamental duty is to make the most of ourselves2 and to become as large and genuine a part of the social world in which we live as it is possible for us to be4 ,,the ,,virtue4 ,the habit of seeking to realize the highest capacities and widest relationships of our nature in every act is conscientiousness4 ,conscience is our consciousness of the ideal in conduct and character4 ,conscience is the knowledge of our duty1 coupled as that knowledge always is with the feeling that we ought to do it4--,knowledge of any kind calls up some feeling appropriate to the fact known4 ,knowledge that a given act would realize my ideal calls up the feeling of dissatisfaction with myself until that act is performed2 because that is the feeling appropriate to the recognition of an unrealized yet attainable ideal4 ,conscience is not a mysterious faculty of our nature4 ,it is simply thought and feeling1 recognizing and responding to the fact of duty1 and reaching out toward virtue and excellence4 ,the objective worth of the deliverances and dictates of the conscience of the individual1 depends on the degree of moral enlightenment and sensitiveness he has attained4 ,the conscience of an educated ,christian has a worth and authority which the conscience of the benighted savage has not4 ,since conscience is the recognition of the ideal of conduct and character1 every new appreciation of duty and virtue gives to conscience added strength and clearness4 ,the absolute authority of conscience4--,relatively to the individual himself1 at the time of acting1 his own individual conscience is the final and absolute authority4 ,the man who does what his conscience tells him1 does the best that he can do4 ,for he realizes the highest ideal that is present to his mind4 ,a wiser man than he might do better than this man1 acting according to his conscience1 is able to do4 ,but this man1 with the limited knowledge and imperfect ideal which he actually has1 can do no more than obey his conscience which bids him realize the highest ideal that he knows4 ,the act of the conscientious man may be right or wrong1 judged by objective1 social standards4 ,judged by subjective standards1 seen from within1 every conscientious act is1 relatively to the individual himself1 a right act4 ,we should spare no pains to enlighten our conscience1 and make it the reflection of the most exalted ideals which society has reached4 ,having done this1 conscience becomes to us the authoritative judge for us of what we shall1 and what we shall not do4 ,the light of conscience will be clear and pure1 or dim and clouded1 according to the completeness of our moral environment1 training1 and insight4 ,but clear or dim1 high or low1 sensitive or dull1 the light of conscience is the only light we have to guide us in the path of virtue4 ,in hours of leisure and study it is our privilege to inform and clarify this consciousness of the ideal4 ,that has been the purpose of the preceding pages4 ,when the time for action comes1 then1 without a murmur1 without an instant's hesitation1 the voice of conscience should be implicitly obeyed4 ,conscientiousness is the form which all the virtues take1 when viewed as determinations of the self4 ,it is the assertion of the ideal of the self in its every act4 ,,the ,,reward4 ,character the form in which the result of virtuous conduct is preserved4--,it is neither possible nor desirable to solve each question of conduct as it arises by conscious and explicit reference to rules and principles4 ,were we to attempt to do so it would make us prigs and prudes4 ,what then is the use of studying at such length the temptations and duties1 the virtues and vices1 with their rewards and penalties1 if all these things are to be forgotten and ignored when the occasions for practical action arrive8 ,the study of ethics has the same use as the study of writing1 grammar1 or piano-playing4 ,in learning to write we have to think precisely how each letter is formed1 how one letter is connected with another1 where to use capitals1 where to punctuate and the like4 ,but after we have become proficient in writing1 we do all this without once thinking explicitly of any of these things4 ,in learning to play the piano we have to count out loud in order to keep time correctly1 and we are obliged to stop and think just where to put the finger in order to strike each separate note4 ,but the expert player does all these things without the slightest conscious effort4 ,still1 though the particular rules and principles are not consciously present in each act of the finished writer or musician1 they are not entirely absent4 ,when the master of these arts makes a mistake1 he recognizes it instantly1 and corrects it1 or endeavors to avoid its repetition4 ,this shows that the rule is not lost4 ,it has ceased to be before the mind as a distinct object of consciousness4 ,it is no longer needed in that form for ordinary purposes4 ,instead1 it has come to be a part of the mind itself--a way in which the mind works instinctively4 ,as long as the mind works in conformity with the principle1 it is not distinctly recognized1 because there is no need for such recognition4 ,the principle comes to consciousness only as a power to check or restrain acts that are at variance with it4 ,it is in this way that the practical man carries with him his ethical principles4 ,he does not stop to reason out the relation of duty and virtue to reward1 or of temptation and vice to penalty1 before he decides to help the unfortunate1 or to be faithful to a friend1 or to vote on election day4 ,this trained1 habitual will1 causing acts to be performed in conformity to duty and virtue1 yet without conscious reference to the explicit principles that underlie them1 is character4 ,it is chiefly in the formation of character that the explicit recognition of ethical principles has its value4 ,character is a storage battery in which the power acquired by our past acts is accumulated and preserved for future use4 ,it is through this power of character1 this tendency of acts of a given nature to repeat and perpetuate themselves1 that we give unity and consistency to our lives4 ,this also is the secret of our power of growth4 ,as soon as one virtue has become habitual and enters into our character1 we can leave it1 trusting it in the hands of this unconscious power of self-perpetuation2 and then we can turn the energy thus freed toward the acquisition of new virtues4 ,day by day we are turning over more and more of our lives to this domain of character4 ,hence it is of the utmost importance to allow nothing to enter this almost irrevocable state of unconscious1 habitual character that has not first received the approval of conscience1 the sanction of duty1 and the stamp of virtue4 ,character1 once formed in a wrong direction1 may be corrected4 ,but it can be done only with the greatest difficulty1 and by a process as hard to resolve upon as the amputation of a limb or the plucking out of an eye4 ,the greater part of the principles of ethics we knew before we undertook this formal study4 ,we learned them from our parents2 we picked them up in contact with one another in the daily intercourse of life4 ,the value of our study will not consist so much in new truths learned1 as in the clearer and sharper outlines which it will have given to some of the features of the moral ideal4 ,the definite results of such a study we cannot mark or measure4 ,just as sunshine and rain come to the plants and trees1 and then seem to vanish1 leaving no visible or tangible trace behind2 yet the plants and trees are different from what they were before1 and have the heat and moisture stored up within their structure to burst forth into fresher and larger life2 in like manner1 though we should forget every formal statement that we have read1 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 considering4 ,it has been said3 ,sow an act1 and you reap a habit2 sow a habit and you reap a character2 sow a character and you reap a destiny4 ,,the ,,temptation4 ,pleasure not a reliable guide to conduct4--,the realization of capacity brings with it pleasure4 ,the harmonious realization of all our powers would bring harmonious and permanent pleasure or happiness4 ,pleasure is always to be welcomed as a sign of health and activity4 ,other things being equal1 the more pleasure we have the better4 ,it is possible however to abstract the pleasure from the activity which gives rise to it1 and make pleasure the end for which we act4 ,this pursuit of pleasure for pleasure's sake is delusive and destructive4 ,it is delusive1 because the direct aim at pleasure turns us aside from the direct aim at objects4 ,and when we cease to aim directly at objects1 we begin to lose the pleasure and zest which only a direct pursuit of objects can produce4 ,for instance1 we all know that if we go to a picnic or a party thinking all the while about having a good time1 and asking ourselves every now and then whether we are having a good time or not1 we find the picnic or party a dreadful bore1 and ourselves perfectly miserable4 ,we know that the whole secret of having a good time on such occasions is to get interested in something else2 a game1 a boat-ride1 anything that makes us forget ourselves and our pleasures1 and helps us to lose ourselves in the eager1 arduous1 absorbing pursuit of something outside ourselves4 ,then we have a glorious time4 ,the direct pursuit of pleasure is destructive of character1 because it judges things by the way they affect our personal feelings2 which is a very shallow and selfish standard of judgment2 and because it centers interest in the merely emotional side of our nature1 which is peculiar to ourselves2 instead of in the rational part of our nature which is common to all men1 and unites us to our fellows4 ,duty demands not the hap-hazard realization of this or that side of our nature4 ,yet this is what the pursuit of pleasure would lead to4 ,duty demands the realization of all our faculties1 in harmony with each other1 and in proportion to their worth4 ,and to this proportioned and harmonious realization1 pleasure1 pure and simple1 is no guide at all4 ,hence1 as ,aristotle remarks1 ,in all cases we must be specially on our guard against pleasant things and against pleasure3 for we can scarce judge her impartially4 ,again1 as the exercises of our faculties differ in goodness and badness1 and some are to be desired and some to be shunned1 so do the several pleasures differ2 for each exercise has its proper pleasure4 ,the pleasure which is proper to a good activity1 then1 is good1 and that which is proper to one that is not good is bad4 ,as the exercises of the faculties vary1 so do their respective pleasures4 ,to the same effect ,john ,stuart ,mill says that the pleasures which result from the exercise of the higher faculties are to be preferred4 ,it is better to be a human being dissatisfied1 than a pig satisfied2 better to be ,socrates dissatisfied than a fool satisfied4 ,whether it is possible to stretch1 and qualify1 and attenuate the conception of pleasure so as to make it cover the ideal of human life1 without having it1 like a soap-bubble1 burst in the process1 is a question foreign to the practical purpose of this book4 ,that pleasure1 as ordinarily understood by plain people1 is a treacherous1 dangerous1 and ruinous guide to conduct1 moralists of every school declare4 ,pleasure is the most subtle and universal form of temptation4 ,pleasure is the accompaniment of all exercise of power4 ,when it comes rightly it is to be accepted with thankfulness4 ,we must remember however that the quality of the act determines the worth of the pleasure2 and that the amount of pleasure does not determine the quality of the act4 ,a pleasant act may be right1 and it may be wrong4 ,whether we ought to do it or not must in every case be decided on higher grounds4 ,to the boy who says1 ,i should like to be something that would make me a great man1 and very happy besides--something that would not hinder me from having a great deal of pleasure--,george ,eliot represents ,romola as replying1 ,that is not easy1 my ,lillo4 ,it is only a poor sort of happiness that could ever come by caring very much about our own narrow pleasures4 ,we can only have the highest happiness1 such as goes along with being a great man1 by having wide thoughts1 and much feeling for the rest of the world as well as for ourselves2 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 else1 because our souls see it is good4 ,and so1 my ,lillo1 if you mean to act nobly and seek to know the best things ,god has put within reach of men1 you must learn to fix your mind on that end1 and not on what will happen to you because of it4 ,and remember1 if you were to choose something lower1 and make it the rule of your life to seek your own pleasure and escape from what is disagreeable1 calamity might come just the same2 and it would be calamity falling on a base mind1 which is the one form of sorrow that has no balm in it1 and that may well make a man say--,it would have been better for me if ,i had never been born4 ,,the ,,vice ,,of ,,defect4 ,the unscrupulous man acts as he happens to feel like acting4--,whatever course of conduct presents itself as pleasant1 or profitable1 or easy1 he adopts4 ,anything is good enough for him4 ,he seeks to embody no ideal1 aims consistently at no worthy end1 acknowledges no duty1 but simply yields himself a passive instrument for lust1 or avarice1 or cowardice1 or falsehood to play upon4 ,refusing to be the servant of virtue he becomes the slave of vice4 ,disowning the authority of duty and the ideal1 he becomes the tool of appetite1 the football of circumstance4 ,unscrupulousness is the form of all the vices of defect1 when viewed in relation to that absence of regard for realization of self1 which is their common characteristic4 ,,the ,,vice ,,of ,,excess4 ,the exclusive regard for self1 in abstraction from those objects and social relationships through which alone the self can be truly realized1 leads to formalism4--,formalism keeps the law simply for the sake of keeping it4 ,conscientiousness1 if it is wise and well-balanced1 reverences the duties and requirements of the moral life1 because these duties are the essential conditions of individual and social well-being4 ,the law is a means to well-being1 which is the end4 ,formalism makes the law an end in itself2 and will even sacrifice well-being to law1 when the two squarely conflict4 ,extreme cases in which moral laws may be suspended4--,the particular duties1 virtues1 and laws which society has established and recognized are the expressions of reason and experience declaring the conditions of human well-being4 ,as such they deserve our profoundest respect2 our unswerving obedience4 ,still it is impossible for rules to cover every case4 ,there are legitimate1 though very rare1 exceptions1 even to moral laws and duties4 ,for instance it is a duty to respect the property of others4 ,yet to save the life of a person who is starving1 we are justified in taking the property of another without asking his consent4 ,to save a person from drowning1 we may seize a boat belonging to another4 ,to spread the news of a fire1 we may take the first horse we find1 without inquiring who is the owner4 ,to save a sick person from a fatal shock1 we may withhold facts in violation of the strict duty of truthfulness4 ,to promote an important public measure1 we may deliberately break down our health1 spend our private fortune1 and reduce ourselves to helpless beggary4 ,such acts violate particular duties4 ,they break moral laws4 ,and yet they all are justified in these extreme cases by the higher law of love2 by the greater duty of devotion to the highest good of our fellow-men4 ,the doctrine that the end justifies the means is a mischievous and dangerous doctrine4 ,stated in that unqualified form1 it is easily made the excuse for all sorts of immorality4 ,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 conflict4 ,one must remember1 however1 that the universal recognition of established duties and laws is itself the greatest social good2 and only the most extreme cases can justify a departure from the path of generally recognized and established moral law4 ,these extreme cases when they occur1 however1 must be dealt with bravely4 ,the form of law and rule must be sacrificed to the substance of righteousness and love when the two conflict4 ,as ,professor ,marshall remarks in the chapter of his ,history of ,greek ,philosophy which deals with ,socrates1 ,the highest activity does not always take the form of conformity to rule4 ,there are critical moments when rules fail1 when1 in fact1 obedience to rule would mean disobedience to that higher law1 of which rules and formul are at best only an adumbration4 ,there is nothing more contemptible than that timid1 self-seeking virtue which will sacrifice the obvious well-being of others to save itself the pain of breaking a rule4 ,there is nothing more pitiful than that self-righteous virtue which does right1 not because it loves the right1 still less because it loves the person who is affected by its action1 but simply because it wants to keep its own sweet sense of self-righteousness unimpaired4 ,mrs4 ,browning gives us a clear example of this harmless life1 she called a virtuous life1 in the case of the frigid aunt of ,aurora ,leigh3 ,from that day1 she did ,her duty to me 7,i appreciate it ,in her own word as spoken to herself71 ,her duty1 in large measure1 well-pressed out1 ,but measured always4 ,she was generous1 bland1 ,more courteous than was tender1 gave me still ,the first place1--as if fearful that ,god's saints ,would look down suddenly and say1 ',herein ,you missed a point1 ,i think1 through lack of love4' ,,the ,,penalty4 ,just as continuity in virtue strengthens and unifies character and makes life a consistent and harmonious whole2 so self-indulgence in vicious pleasures disorganizes a man's life and eats the heart out of him4--,corrupt means literally broken4 ,the corrupt man has no soundness1 no solidity1 no unity in his life4 ,he cannot respect himself4 ,others cannot put confidence in him4 ,there is no principle binding each part of his life to every other1 and holding the whole together4 ,the other words by which we describe such a life all spring from the same conception4 ,we call such a person dissolute2 and dissolute means literally separated1 loosed1 broken apart4 ,we call him dissipated2 and dissipated means literally scattered1 torn apart1 thrown away4 ,these forms of statement all point to the same fact1 that the unscrupulous pleasure-seeker1 the selfish1 vicious man has no consistent1 continuous1 coherent life whatever4 ,the unity of his being1 as ,janet says1 is lost in the multiplicity of his sensations4 ,his life is a mere series of disconnected fragments4 ,there is no growth1 no development4 ,there is nothing on which he can look with approval2 no consistent career of devotion to worthy objective ends1 the fruits of which can be witnessed in the improvement of the world in which he has lived1 and stored up in the character which he has formed4 ,,chapter ,,xxii4 ,god4 ,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 affairs2 but all have a common relation to the self1 and its realization4 ,we saw that this common relation to the self gives unity to the world of objects1 the life of duty1 the nature of virtue1 and the character which crowns right living4 ,there is1 however1 a deeper1 more comprehensive unity in the moral world than that which each man constructs for his individual self4 ,the world of objects is included in a universal order4 ,the several duties are parts of a comprehensive righteousness1 which includes the acts of all men within its rightful sway4 ,the several virtues are so many aspects of one all-embracing moral ideal4 ,the rewards and penalties which follow virtue and vice are the expression of a constitution of things which makes for righteousness4 ,the ,being whose thought includes all objects in one comprehensive universe of reason2 whose will is uttered in the voice of duty2 whose holiness is revealed in the highest ideal of virtue we can form2 and whose authority is declared in those eternal and indissoluble bonds which bind virtue and reward1 vice and penalty1 together1 is ,god4 ,,the ,,duty4 ,communion with ,god is the safeguard of virtue1 the secret of resistance to temptation1 the source of moral and spiritual power4--,our minds are too small to carry consciously and in detail2 our wills are too frail to hold in readiness at every moment the principles and motives of moral conduct4 ,god alone is great enough for this4 ,we can make him the keeper of our moral precepts and the guardian of our lives4 ,and then when we are in need of guidance1 help1 and strength1 we can go to him1 and by devoutly seeking to know and do his will1 we can recover the principles and reinforce the motives of right conduct that we have intrusted to his keeping2 and ofttimes we get1 in addition1 larger views of duty and nobler impulses to virtue than we have ever consciously possessed before4 ,just as the love of father or mother clarifies a child's perception of what is right1 and intensifies his will to do it1 so the love of ,god has power to make us strong to resist temptation1 resolute to do our duty1 and strenuous in the endeavor to advance the kingdom of righteousness and love4 ,into the particular doctrines and institutions of religion it is not the purpose of this book to enter4 ,these are matters which each individual learns best from his own father and mother1 and from the church in which he has been brought up4 ,our account of ethics1 however1 would be seriously incomplete1 were we to omit to point out the immense and indispensable strength and help we may gain for the moral life1 by approaching it in the religious spirit4 ,ethics and religion each needs the other4--,they are in reality1 one the detailed and particular1 the other the comprehensive and universal aspect of the same world of duty and virtue4 ,morality without religion is a cold1 dry1 dreary1 mass of disconnected rules and requirements4 ,religion without morality1 is an empty1 formal1 unsubstantial shadow4 ,only when the two are united1 only when we bring to the particular duties of ethics the infinite aspiration and inspiration of religion1 and give to the universal forms of religion the concrete contents of human and temporal relationships1 do we gain a spiritual life which is at the same time clear and strong1 elevated and practical1 ideal and real4 ,,the ,,virtue4 ,just as ,god includes all objects in his thought1 all duties in his will1 all virtues in his ideal2 so the man who communes with him1 and surrenders his will to him in obedience and trust and love1 partakes of this same wholeness and holiness4--,loving ,god1 he is led to love all that ,god loves1 to love all good4 ,and holiness is the love of all that is good and the hatred of all that is evil4 ,complete holiness is not wrought out in its concrete relations all at once1 nor ever in this earthly life1 by the religious1 any more than by the moral man4 ,temptations are frequent all along the way1 and the falls many and grievous to the last4 ,but from all deliberately cherished identification of his inmost heart and will with evil1 the truly religious man is forevermore set free4 ,from the moment one's will is entirely surrendered to ,god1 and the divine ideal of life and conduct is accepted1 a new and holy life begins4 ,old temptations may surprise him into unrighteous deeds2 old habits may still assert themselves1 old lusts may drift back on the returning tides of past associations2 old vices may continue to crop out4 ,in reality1 however1 they are already dead4 ,they are like the leaves that continue to look green upon the branches of a tree that has been cut down2 or the momentum of a train after the steam is shut off and the brakes are on4 ,god1 who is all-wise1 sees that in such a man sin is in principle dead2 and he judges him accordingly4 ,if penitence for past sins and present falls be genuine2 if the desire to do his will be earnest2 ,he takes the will for the deed1 penitence for performance1 aspiration for attainment4 ,such judgment is not merely merciful4 ,it is just4 ,or rather1 it is the blending of mercy and justice in love4 ,it is judgment according to the deeper1 internal aspect of a man1 instead of judgment according to the superficial1 outward aspect4 ,for the will is the center and core of personality4 ,what a man desires and strives for with all his heart1 that he is4 ,what he repents of and repudiates with the whole strength of his frail and imperfect nature1 that he has ceased to be4 ,thus religion1 or whole-souled devotion to ,god1 gives a sense of completeness1 and attainment1 and security1 and peace1 which mere ethics1 or adjustment to the separate fragmentary objects which constitute our environment1 can never give4 ,the moral life is from its very nature partial1 fragmentary1 and finite4 ,the religious life by penitence and faith and hope and love1 rises above the finite with its limitations1 and the temporal with its sins and failings1 and lays hold on the infinite ideal and the eternal goodness1 with its boundless horizon and its perfect peace4 ,the religious life1 like the moral1 is progressive4 ,but1 as ,principal ,caird remarks1 ,it is progress1 not towards1 but within1 the infinite4 ,union with ,god in sincere devotion to his holy will1 is the promise and potency of harmonious relations with that whole ethical and spiritual universe which his thought and will includes4 ,,the ,,reward4 ,the reward of communion with ,god and comprehensive righteousness of conduct is spiritual life4--,the righteous man1 the man who walks with ,god1 is in principle and purpose identified with every just cause1 with every step of human progress1 with every sphere of man's well-being4 ,to him property is a sacred trust1 time a golden opportunity1 truth a divine revelation1 ,nature the visible garment of ,god1 humanity a holy brotherhood1 the family1 society1 and the state are ,god-ordained institutions1 with ,god-given laws4 ,through the one fundamental devotion of his heart and will to ,god1 the religious man is made a partaker in all these spheres of life in which the creative will of ,god is progressively revealed4 ,all that is ,god's belong to the religious man4 ,for he is ,god's child4 ,and all these things are his inheritance4 ,to the religious man1 therefore1 there is open a boundless career for service1 sacrifice1 devotion and appropriation4 ,every power1 every affection1 every aspiration within him has its counterpart in the outward universe4 ,the universe is his ,father's house2 and therefore his own home4 ,all that it contains are so many opportunities for the development and realization of his ,god-given nature4 ,to dwell in active1 friendly1 loving relation to all that is without2 to be wedded to this goodly universe ,in love and holy passion1 to be heirs with ,god of the spiritual riches it contains3 this is life indeed4 ,the gift of ,god is eternal life4 ,religion is the crown and consummation of ethics4--,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 apart4 ,religion presents as the will of the all-wise1 all-loving ,father1 those duties and virtues which ethics presents as the conditions of our own self-realization4 ,religion is the perfect circle of which the moral virtues are the constituent arcs4 ,fullness of life is the reward of righteousness1 the gift of ,god1 the one comprehensive good1 of which the several rewards which follow the practice of particular duties and virtues are the constituent elements4 ,,the ,,temptation4 ,the universal will of ,god1 working in conformity with impartial law1 and seeking the equal good of all1 often seems to be in sharp conflict with the interests of the individual self4--,if his working is irresistible we are tempted to repine and rebel4 ,if his will is simply declared1 and left for us to carry out by the free obedience of our wills1 then we are tempted to sacrifice the universal good to which the divine will points1 and to assert instead some selfish interest of our own4 ,self-will is1 from the religious point of view1 the form of all temptation4 ,the ends at which ,god aims when he bids us sacrifice our immediate private interests are so remote that they seem to us unreal2 and often they are so vast that we fail to comprehend them at all4 ,in such crises faith alone can save us--faith to believe that ,god is wiser than we are1 faith to believe that his universal laws are better than any private exceptions we can make in our own interest1 faith to believe that the universal good is of more consequence than our individual gain4 ,such faith is hard to grasp and difficult to maintain2 and consequently the temptation of self-will is exceedingly seductive1 and is never far from any one of us4 ,,the ,,vice ,,of ,,defect4 ,sin is short-coming1 missing the mark of our true being1 which is to be found only in union with ,god4--,sin is the attempt to live apart from ,god1 or as if there were no ,god4 ,it is transgression of his laws4 ,it is the attempt to make a world of our own1 from which in whole or in part we try to exclude ,god1 and escape the jurisdiction of his laws4 ,all wrong-doing1 all vice1 all neglect of duty1 is in reality a violation of the divine will4 ,but not until the individual comes to recognize the divine will1 and in spite of this recognition that all duty is divine1 deliberately turns aside from ,god and duty together1 does vice become sin4 ,,the ,,vice ,,of ,,excess4 ,devotion to ,god as distinct from or in opposition to devotion to those concrete duties and human relationship wherein the divine will is expressed1 is hypocrisy4--,if a man say ,i love ,god and hateth his brother he is a liar3 for he that loveth not his brother whom he hath seen1 cannot love ,god whom he hath not seen4 ,pure religion begins in faith and ends in works4 ,it draws from ,god the inspiration to serve in righteousness and love our fellow-men4 ,if faith stop short of ,god1 and rest in church1 or creed1 or priest2 if work stop short of actual service of our fellow-men1 and rest in splendor of ritual or glow of pious feeling1 or orthodoxy of belief2 then our religion becomes a vain and hollow thing1 and we become ,pharisees and hypocrites4 ,,the ,,penalty4 ,the wages of sin is death4--,the penalty of each particular vice we have seen to be the dwarfing1 stunting1 decay1 and deadening of that particular side of our nature that is effected by it4 ,intemperance brings disease2 wastefulness brings want2 cruelty brings brutality2 ugliness brings coarseness2 exclusiveness brings isolation2 treason brings anarchy4 ,just in so far as one cuts himself off from the moral order which is the expression of ,god's will2 just in so far as there is sin1 there is privation1 deadening1 and decay4 ,as long as we live in this world it is impossible to live an utterly vicious life2 to cut ourselves off completely from ,god and his order and his laws4 ,to do that would be instant death4 ,the man who should embody all the vices and none of the virtues1 would be intolerable to others1 unendurable even to himself4 ,the penalty of an all-round life of vice and sin would be greater than man could endure and live4 ,this fearful end is seldom reached in this life4 ,some redeeming virtues save even the worst of men from this full and final penalty of sin4 ,the man1 however1 who deliberately rejects ,god as his friend and guide to righteous living2 the man who deliberately makes self-will and sin the ruling principle of his life1 is started on a road1 which1 if followed to the end1 leads inevitably to death4 ,he is excluding himself from that sphere of good1 that career of service and devotion1 wherein alone true life is to be found4 ,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 attention4 ,sin1 when it is full-grown1 bringeth forth death4 ,the wages of sin is death4 ,,the ,,end4 ,,index4 ,abstinence1 total1 #ad-af ,adulteration1 #dg ,affectation1 #hf1 #hg ,alcibiades1 on personal appearance1 #bb ,ambition1 true and false1 #afd ,amusement1 #bh2 seeking1 #cj ,animals1 #ih ,anxiety1 #fc ,aristotle1 on friendship1 #acg2 on pleasure1 #ahg ,arnold1 ,m41 on insincerity1 #aje2 on quiet work1 #ci ,art1 #hi ,asceticism1 #ab ,bashfulness1 #ajf ,beauty1 #ij1 #ib2 how to cultivate the love of1 #ia2 ideal of1 #hi ,benevolence1 #aah ,betrayal1 #ada ,betting1 a form of gambling1 #gh ,brothers1 duties of1 #ade ,browning1 ,mrs4 ,e4 ,b41 on self-centered virtue1 #aib ,browning1 ,robert1 on strength1 #gb2 on love1 #aae ,building and loan associations1 #db ,caird1 ,john1 on morality and religion1 #aih ,carelessness1 #fh1 #fi ,carlyle1 ,thomas1 on human fellowship1 #aef2 on work1 #cb ,character1 #ahb1 #ahd ,charity1 #aah ,cheating1 #dh ,childhood1 #dj ,children1 duty of1 to their parents1 #ade ,civilization rests on law1 #afa ,coleridge1 ,s4 ,t41 on kindness to animals1 #aja ,confidence1 #ef ,conflict of duties1 #aia ,conscience1 absolute authority of1 #aha ,conscientiousness1 #ahj1 #ahb ,constraint1 #agf ,co-operation1 #agj2 two kinds of1 #aga ,co-ordination1 #fj ,courage1 #gc1 #ge2 moral1 #gd ,cowardice1 moral1 #gf2 the shame of1 #gi ,craik1 ,mrs4 ,d4 ,m41 on marriage1 #adg ,cruelty1 #ajb1 #ajc ,cynicism regarding appearance1 #ba ,death1 the wages of sin1 #bjb ,debility1 the penalty of neglected exercise1 #ca ,debt1 #dc ,devotion of husband and wife1 #aeb ,discord1 #fd ,disease1 #ag1 #ah ,dishonesty1 #di ,dissipation1 #aic ,dissoluteness1 #aic ,divorce1 #adh ,dress1 #ai1 #bj1 #ba ,drink1 #i ,drunkenness1 #ac ,dude1 the1 #bc ,duties1 conflict of1 #aia ,duty1 #b1 #ahg ,economy1 #db ,effusiveness1 #adb ,eliot1 ,george1 on sympathy1 #aaj2 on happiness1 #ahh ,emerson1 ,r4 ,w41 on friendship1 #adj1 #adc ,energy1 the value of superfluous1 #bf ,ennui1 #cj ,enjoyment1 the only true1 #hf ,epicurus1 on the duty of friends1 #aci ,equivalence in trade1 #df ,ethics1 #a ,ethics and religion1 #aif ,example1 responsibility for1 #ae ,exchange1 #df ,excitement1 #bg ,exclusiveness1 #adb ,exercise1 necessity of1 #be ,faith1 #bjj ,falsehood1 the forms of1 #eg ,family1 the1 #add ,fastidiousness1 #bc ,fellowship1 #ajd ,food1 #i ,foolhardiness1 #gg ,forgiveness1 #acj ,formalism1 #aij ,fortune1 #gj ,freedom is complete self-expression1 #agc ,friendship1 #acg ,gambling1 #gh ,games1 value of1 #bf ,gluttony1 #ac ,god1 #aid ,golden ,rule1 the1 #ajg ,gossip1 the mischievousness of1 #eg ,habit1 #c ,harmony1 #ij ,hegel1 on duty in personal relations1 #b ,heredity1 #ea ,hill1 ,octavia1 on benevolence1 #abj ,holiness1 #aif ,home1 #adi1 #aej ,honesty1 #dg ,hospitality1 #aje ,husband and wife1 #adi ,hypocrisy1 #aje1 #bja ,ideal of ,beauty1 #hi ,idleness1 #cc ,independence1 #aej1 #aea1 #aeb ,indorsing notes1 #ej ,indiscriminate charity1 #abe ,individualism1 #aej1 #aec1 #aed ,industry1 #ce ,isolation1 #adc ,janet1 ,paul1 on dissipation1 #aic ,justice1 #abh ,kant1 on humanity an end1 #ajf2 on importance of social relations1 #aji2 on a lie1 #ei2 on universality as test of conduct1 #afi ,keats on beauty1 #ic ,kindness1 #ajj ,knowledge1 #ec ,law1 uniformity of1 #gj ,laziness1 the slavery of1 #cg2 leads to poverty1 #ci ,lenity1 #acd1 #ace2 its effect on the offender1 #ace ,life insurance1 #db ,loneliness1 #aef ,love1 #ajf1 #ajg1 #ajh1 #aaa ,lowell1 ,j4 ,r41 on success1 #agc ,loyalty1 #adh ,luxury1 the perversion of beauty1 #ic ,lying1 #eh1 #ei ,marriage1 #adf1 #aec ,marshall1 ,j41 on conformity to rule1 #aia ,martineau1 on censoriousness1 #eh ,maudsley1 on hereditary effects of dishonesty1 #ea ,meanness1 #ea1 #agd1 #age1 #agg ,mill1 ,john ,stuart1 on pleasure1 #ahg2 unity with fellow-men1 #ajh ,miserliness1 #dd1 #de ,moral courage1 #gd ,moroseness1 #bi ,morris1 ,william1 on simplicity of life1 #ib ,nature1 #ha ,neatness1 #bj ,niggardliness1 #abd ,notes1 indorsement of1 #ej ,obtuseness1 #hf1 #hg ,officiousness1 #agf ,old age1 provision for1 #dj ,opium habit1 #af ,orderliness1 #ff ,organization1 the function of the state1 #aeg ,overwork1 the folly of1 #ch ,parents1 duties of1 to children1 #ade ,party1 political1 #afj ,patriotism1 #afj ,peace1 #aih ,perfection1 #ij ,place for everything1 #fe ,plato1 on virtue and vice1 #f2 refutation of the ,cynic1 #bb2 on obedience to laws1 #aei ,pleasure1 #ga1 #ahf ,politeness1 #agb ,politician1 and statesman1 #afa ,potter1 ,bishop1 on giving1 #aai ,poverty1 the causes of1 #aag ,pride1 #adb ,prigs1 #ahb ,procrastination1 #fb ,profit-sharing1 #agj ,property1 #dj ,prudence1 #fa ,public spirit1 #aga ,punishment1 the function of1 #abh2 good for the wrong-doer1 #abi ,quackery1 #di ,raffling1 a form of gambling1 #gh ,red-tape1 #fh ,reformation1 #aca ,reformer1 #agj ,religion1 #aie1 #aih ,religion and ethics1 #aif1 #aii ,reward of virtue1 #d ,rich1 the idle1 #cc ,rights1 our own1 #ej2 of others1 #aeh ,royce1 ,j41 on regarding others as persons1 #ajg1 #afi ,rules1 #ahc1 #aia ,ruskin1 ,john1 on the home1 #aej2 on truth1 #ed ,saving1 systematic1 #da1 #dc ,savings-banks1 #db ,scandal1 the mischievousness of1 #eg ,scott1 ,sir ,walter1 on deceit1 #ef ,selfishness1 #aab2 the penalty of1 #aae ,self-indulgence1 #aib ,self-interest1 #agd ,self-obliteration for the sake of family1 #aed1 #aee ,self-realization1 #agi ,self-righteousness1 #aib ,self-will1 #bjj ,sentimentality1 #aac1 #aad ,severity1 #acc1 #ace2 effect of1 on the offender1 #ace ,shakespeare1 on music1 #ie ,simplicity of life1 #ib ,sin1 #bja ,sisters1 duties of1 #ade ,slavery1 #agh ,slovenliness1 #bb1 #bc ,social ideal1 #agj ,society1 #afg ,social responsibility1 #ae ,socrates1 on obedience to law1 #aei ,soft places1 to be avoided1 #cf ,space1 #fe ,speculation1 a form of gambling1 #gi ,spencer1 ,herbert1 on abundant energy1 #bg2 on deficient energy1 #bi ,spendthrift1 the1 #de ,spinoza1 on the difficulty of excellence1 #ig ,spiritual life1 the reward of righteousness1 #aih ,spoils system1 #afb ,sports1 value of1 #bf ,stagnation1 #hg ,state1 developed out of the family1 #aeg ,statesman and politician1 #afa ,stealing1 #dh ,stoicism1 #ga1 #aaj ,strength1 the secret of1 #gb ,strife1 the penalty of selfishness1 #aae ,success1 #agc ,superiority to fortune1 the secret of1 #ga ,sympathy1 #abc ,system1 #ff1 #fg ,temperance1 #aj-ae ,temptation1 #e ,terence1 oneness of individual with humanity1 #ajf ,time1 #fj ,tobacco1 #af1 #ag ,trade1 importance of learning a1 #cd ----1 equivalence in1 #df ,tranquillity1 #ci ,treason1 #afc ,truth1 #ec1 #ed ,ugliness1 #id ,unscrupulousness1 #ahi ,vengeance1 #aca1 #acb ,veracity1 #ee ,vice1 #e ,virtue1 #c ,vulgarity1 akin to laziness1 #if ,wastefulness1 #dd1 #de ,wealth1 #cf ,well-being1 the conditions of1 #aah ,whitman1 ,walt1 on the feelings of animals1 #ii ,whittier1 ,j4 ,g41 on acting contrary to convictions1 #gi ,wife1 and husband1 #adi ,woman's sphere1 #cd ,wordsworth1 on books1 #ec2 on courage1 #ge2 on the influence of ,nature1 #hb1 #hc1 #hd2 on neglecting ,nature1 #he2 on cruelty to animals1 #ajb ,work1 #cb1 #ce ,,transcriber',s ,,notes3 ,the following words appear with and without hyphens4 ,they have been left as in the original4 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 text3 page #ac3 ,alcoholicoriginal has ,alchoholic drink produces page #ae3 moderate use of alcoholicoriginal has alchoholic drinks page #bh3 form of recreation becomes indispensableoriginal has indispensaable page #ee3 that we withholdoriginal has withold the truth page #eh3 the worst pest that infestsoriginal has invests page #fb3 for to-morrow we die4original has comma page #gj3 by invariable laws4original has comma ,every event page #aja3 give it the reasonableoriginal has resonable attention page #ajf3 letters1 or philanthropyoriginal has philanthrophy or social problems page #aac3 on hand whereveroriginal has whereever there is a chance page #abb3 ,,the ,,reward4original has comma page #acc3 the offender which metesoriginal has meets out to him page #adh3 demonstrate the utter impossibilityoriginal has impossibilty page #agg3 with which he identifiesoriginal has indentifies himself page #aia3 we may withholdoriginal has withold facts in violation page #aig3 falls many and grievousoriginal has grevious to the last page #aih3 in principle and purpose identifiedoriginal has indentified with page #bjf3 index entry for ,gluttony was put in alphabetic orderoriginal has it listed after ,gossip page #bjf3 ,hypocrisy1 #aje1 #bjaoriginal has #aje-bja page #bjf3 ,marriage1 #adf1 #aeforiginal has viii and ix listed as well--page viii is blank and page ix does not exist page #bjg3 ,obscenity1 viiientry removed because page viii is blank page #bjg3 ,parents1 duties of1 to children1 #adereference to page vi removed--page vi is part of the outline page #bjg3 ,purity1 viiientry removed because page viii is blank page #bjg3 index entries for ,reformer and ,religion separated and semi-colon removedoriginal has ,reformer1 #agj2 ,religion1 #aie1 #aih page #bjg3 ,sensuality1 ixentry removed because there is no page ix page #bjg3 ,sexual passions1 viientry removed--page vii is part of the outline ,in the index1 there is an entry for ,craik1 ,mrs4 ,d4 ,m4 ,her name is not mentioned in the book1 but she is the author of ,john ,halifax1 ,gentleman which is referenced on page #adg4