Butler"s analysis of the human feelings is thus: I

Butler"s analysis of the human feelings is thus: I.--Benevolence and
Self-love. II.--The particular Appetites, Passions, and Affections,
operating in the same direction as Benevolence and Self-love, but
without intending it. III.--Conscience, of which the same is to be
said.


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The very English happiness on this point is itself a hypocrisy

The very English happiness on this point is itself a hypocrisy.
When a man really tells the truth, the first truth he tells is that
he himself is a liar. David said in his haste, that is, in his honesty,
that all men are liars. It was afterwards, in some leisurely official
explanation, that he said the Kings of Israel at least told the truth.
When Lord Curzon was Viceroy he delivered a moral lecture to
the Indians on their reputed indifference to veracity, to actuality
and intellectual honor. A great many people indignantly discussed
whether orientals deserved to receive this rebuke; whether Indians
were indeed in a position to receive such severe admonition.
No one seemed to ask, as I should venture to ask, whether Lord Curzon
was in a position to give it. He is an ordinary party politician; a party
politician means a politician who might have belonged to either party.
Being such a person, he must again and again, at every twist and turn of
party strategy, either have deceived others or grossly deceived himself.
I do not know the East; nor do I like what I know. I am quite ready to
believe that when Lord Curzon went out he found a very false atmosphere.
I only say it must have been something startlingly and chokingly false
if it was falser than that English atmosphere from which he came.
The English Parliament actually cares for everything except veracity.
The public-school man is kind, courageous, polite, clean, companionable;
but, in the most awful sense of the words, the truth is not in him.


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The Faculty is the (pure Practical) Reason

The Faculty is the (pure Practical) Reason. The apprehension of what is
morally right is entirely an affair of Reason; the only element of
Feeling is an added Sentiment of Awe or Respect for the law that Reason
imposes, this being a law, not only for me who impose it on myself, but
at the same time for every rational agent. The Pure Reason, which means
with Kant the Faculty of Principles, is _Speculative_ or _Practical_.
As _Speculative_, it _requires_ us to bring our knowledge (of the
understanding) to certain higher unconditioned unities (Soul, Cosmos,
God); but there is error if these are themselves regarded as facts of
knowledge. As _Practical_, it sets up an unconditional law of Duty in
Action (unconditioned by motives); and in this and in the related
conception of the Summum Bonum is contained a moral certainty of the
Immortality (of the soul), Freedom (in the midst of Natural Necessity),
and of God as existent.


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Certainly all the great religions of the world have recognized youth"s

need of spiritual help during the trying years of adolescence
Certainly all the great religions of the world have recognized youth"s
need of spiritual help during the trying years of adolescence. The
ceremonies of the earliest religions deal with this instinct almost to
the exclusion of others, and all later religions attempt to provide the
youth with shadowy weapons for the struggle which lies ahead of him, for
the wise men in every age have known that only the power of the spirit
can overcome the lusts of the flesh. In spite of this educational
advance, courses of study in many public and private schools are still
prepared exactly as if educators had never known that at fifteen or
sixteen years of age, the will power being still weak, the bodily
desires are keen and insistent. The head master of Eton, Mr. Lyttleton,
who has given much thought to this gap in the education of youth says,
'The certain result of leaving an enormous majority of boys unguided and
uninstructed in a matter where their strongest passions are concerned,
is that they grow up to judge of all questions connected with it, from a
purely selfish point of view.' He contends that this selfishness is due
to the fact that any single suggestion or hint which boys receive on the
subject comes from other boys or young men who are under the same potent
influences of ignorance, curiosity and the claims of self. No wholesome
counter-balance of knowledge is given, no attempt is made to invest the
subject with dignity or to place it in relation to the welfare of others
and to universal law. Mr. Lyttleton contends that this alone can explain
the peculiarly brutal attitude towards 'outcast' women which is a
sustained cruelty to be discerned in no other relation of English life.
To quote him again: 'But when the victims of man"s cruelty are not birds
or beasts but our own countrywomen, doomed by the hundred thousand to a
life of unutterable shame and hopeless misery, then and then only the
general average tone of young men becomes hard and brutally callous or
frivolous with a kind of coarse frivolity not exhibited in relation to
any other form of human suffering.' At the present moment thousands of
young people in our great cities possess no other knowledge of this
grave social evil which may at any moment become a dangerous personal
menace, save what is imparted to them in this brutal flippant spirit. It
has been said that the child growing up in the midst of civilization
receives from its parents and teachers something of the accumulated
experience of the world on all other subjects save upon that of sex. On
this one subject alone each generation learns little from its
predecessors.


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