Let American liberty be an intelligent liberty, and therefore a

self-sustaining liberty
Let American liberty be an intelligent liberty, and therefore a
self-sustaining liberty. Freedom, more or less complete, has been found
in two conditions of life. Man, in a rude state, where his condition
seemed to be normal, rather than the result of a process of mental and
moral degeneracy, has often possessed a large share of independence; but
this should by no means be confounded with what in America is called
liberty. The independence of the savage, or nomad, is manifested in the
absence of law; but the liberty of an American citizen is the power to
do whatever may be beneficial to himself, and not injurious to his
neighbor nor to the state. The first leaves self-protection and
self-regulation to the individual, while the latter restrains the
aggressive tendencies of all for the security of each. The first is
natural equality without law; the second is natural equality before the
law. With the first, might makes right; with the latter, right makes
might. With the first, the power of the law, or of the will of an
individual or clan, is in the rigor and success of execution; with the
latter, the power of the law is in the justice of its demand. We, as a
people, have passed the savage and nomadic state, and can return to it
only after a long and melancholy process of decay and change, out of
which ultimately might come a new and savage race of men. This, then, is
not our immediate, even if it be a possible danger. But we are to guard
against intellectual, political, and moral degeneracy. We are, through
family, religious, and public education, to take security of the
childhood and youth of the land for the preservation of the institutions
we have, and for the growth, greatness, and justice, of the republic.
Liberty in America, if you will admit the distinction, is a growth and
not a creation. The institutions of liberty in America have the same
character. By many centuries of trial, struggle, and contest, through
many years of experience, sometimes joyous, and sometimes sad, the fact
and the institutions of liberty in America have been evolved. It has not
been a work of destruction and creation, but a process of change and
progress. And so it must ever be. Reformation does not often follow
destruction; and they who seek to destroy the institutions of a country
are not its friends in fact, however they may be in purpose. Ignorance
can destroy, but intelligence is required to reform or build up. Let
the prejudice against learning, not common now, but possibly existing in
some minds, be forever banished. Learning is the friend of liberty. Of
this America has had evidence in her own history, and in her observation
of the experience of others. The literary institutions and the
cultivated men of America, like Milton and Hampden in England, preferred


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It is proper to advert to one specific influence in moral enactments,

serving to disguise the Ethical end, and to widen the distinction
between morality as it has been, and morality as it ought to be
It is proper to advert to one specific influence in moral enactments,
serving to disguise the Ethical end, and to widen the distinction
between morality as it has been, and morality as it ought to be. The
enforcing of legal and moral enactments demands a _power of coercion_,
to be lodged in the hands of certain persons; the possession of which
is a temptation to exceed the strict exigencies of public safety, or
the common welfare. Probably many of the whims, fancies, ceremonies,
likings and antipathies, that have found their way into the moral
codes of nations, have arisen from the arbitrary disposition of
certain individuals happening to be in authority at particular
junctures. Even the general community, acting in a spontaneous manner,
imposes needless restraints upon itself, delighting more in the
exercise of power, than in the freedom of individual action.


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1. _Disinterestedness_. Under the name _Sympathy_, Hartley includes
four kinds of feelings:--(1) Rejoicing at the happiness of
others--Sociality, Good-will, Generosity, Gratitude; (2) Grieving for
the misery of others--Compassion, Mercy; (3) Rejoicing at the misery of
others--Anger, Jealousy, Cruelty, Malice; and (4) Grieving for the
happiness of others--Emulation, Envy. All these feelings may be shown
to originate in association. We select as examples of Hartley"s method,
Benevolence and Compassion. Benevolence is the pleasing affection that
prompts us to act for the benefit of others. It is not a primitive
feeling; but grows out of such circumstances as the following. Almost
all the pleasures, and few, in comparison, of the pains, of children,
are caused by others; who are thus, in the course of time, regarded
with pleasure, independently of their usefulness to us. Many of our
pleasures are enjoyed along with, and are enhanced by, the presence of
others. This tends to make us more sociable. Moreover, we are taught
and required to put on the appearance of good-will, and to do kindly
actions, and this may beget in us the proper feelings. Finally, we must
take into account the praise and rewards of benevolence, together with
the reciprocity of benefits that we may justly expect. All those
elements may be so mixed and blended as to produce a feeling that shall
teach us to do good to others without any expectation of reward, even
that most refined recompense--the pleasure arising from a beneficent
act. Thus Hartley conceives that he both proves the existence of
disinterested feeling, and explains the manner of its developement.


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In every large city throughout the world thousands of women are so set

aside as outcasts from decent society that it is considered an
impropriety to speak the very word which designates them
In every large city throughout the world thousands of women are so set
aside as outcasts from decent society that it is considered an
impropriety to speak the very word which designates them. Lecky calls
this type of woman 'the most mournful and the most awful figure in
history': he says that 'she remains, while creeds and civilizations rise
and fall, the eternal sacrifice of humanity, blasted for the sins of the
people.' But evils so old that they are imbedded in man"s earliest
history have been known to sway before an enlightened public opinion and
in the end to give way to a growing conscience, which regards them first
as a moral affront and at length as an utter impossibility. Thus the
generation just before us, our own fathers, uprooted the enormous upas
of slavery, 'the tree that was literally as old as the race of man,'
although slavery doubtless had its beginnings in the captives of man"s
earliest warfare, even as this existing evil thus originated.


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'Miss A---- graduated with honor at the normal school after several

years of close study, much of the time out of school; never attended
balls or parties; sank into a low state of health at once with
depression
'Miss A---- graduated with honor at the normal school after several
years of close study, much of the time out of school; never attended
balls or parties; sank into a low state of health at once with
depression. Was very absurdly allowed to marry while in this state,
and soon after became violently insane, and is likely to remain so.'


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To me this modification of the Laplacian hypothesis is

unsatisfactory, for several reasons
To me this modification of the Laplacian hypothesis is
unsatisfactory, for several reasons. To mention only one: if
Jupiter was a large gaseous mass extending out as far as the
8th and 9th satellites, the gaseous body was very highly
attenuated; friction in the outer strata would be essentially a
negligible quantity, and tidal retardation would not be very
effective; and it would be under just these conditions that
loss of heat from the planet should be most rapid and the rate
of increase of retrograde rotation resulting therefrom be
comparatively high. It would seem that the rotation of the
planet in the retrograde direction must have accelerated under
the contractional cause, rather than have decreased and
reversed in direction under an excessively feeble tidal cause.


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[L] THAT IS, WHERE--ACCORDING TO THE MORTALITY TABLES UPON WHICH

PREMIUMS ARE BASED--100 WERE EXPECTED TO DIE, ONLY 66 ACTUALLY DIED
[L] THAT IS, WHERE--ACCORDING TO THE MORTALITY TABLES UPON WHICH
PREMIUMS ARE BASED--100 WERE EXPECTED TO DIE, ONLY 66 ACTUALLY DIED.


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The constant little struggles of the Greeks among themselves

made no great showing as to numbers compared to other wars, but
they wiped out the most valuable people, the best blood, the
most promising heredity on earth
The constant little struggles of the Greeks among themselves
made no great showing as to numbers compared to other wars, but
they wiped out the most valuable people, the best blood, the
most promising heredity on earth. This cost the world more than
the killing of millions of barbarians. In two centuries there
were born under the shadow of the Parthenon more men of genius
than the Roman Empire had in its whole existence. Yet this
empire included all the civilized world, even Greece herself.
(La Pouge.)


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To get a clue to the common idea running through all these meanings,

the author refers to the etymology of the word, which, in most
languages, points to something ordained by _law_
To get a clue to the common idea running through all these meanings,
the author refers to the etymology of the word, which, in most
languages, points to something ordained by _law_. Even although there
be many things considered just, that we do not usually enforce by law,
yet in these cases it would give us pleasure if law could be brought to
bear upon offenders. When we think a person bound in justice to do a
thing, we should like to see him punished for not doing it; we lament
the obstacles that may be in the way, and strive to make amends by a
strong expression of our own opinion. The idea of legal constraint is
thus the generating idea of justice throughout all its transformations.


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Thus it is seen that there are great gaps in the different rates to

which our senses are fitted to respond--a sudden drop from billions in
the case of the eye to millions in touch, and to thousands or even tens
in hearing
Thus it is seen that there are great gaps in the different rates to
which our senses are fitted to respond--a sudden drop from billions in
the case of the eye to millions in touch, and to thousands or even tens
in hearing. This makes one wonder whether there are not many things in
nature which man has never discovered simply because he has not the
sense mechanism enabling him to become conscious of their existence.
There are undoubtedly 'more things in heaven and earth than are dreamt
of in our philosophy.'


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Foods to avoid, in cases of overweight, are sugar, fats, milk as a

beverage, salmon, lobster, crabs, sardines, herring, mackerel, pork and
goose, fat meats, nuts, butter, cream, olive oil, pastry and sweets,
water at meals
Foods to avoid, in cases of overweight, are sugar, fats, milk as a
beverage, salmon, lobster, crabs, sardines, herring, mackerel, pork and
goose, fat meats, nuts, butter, cream, olive oil, pastry and sweets,
water at meals. Alcohol, which is not a food, although often so called,
should be avoided, as it is a fuel. It is good to burn in a stove, but
not in the human body.


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The preceding physiological and pathological data naturally open the

way to a consideration of the co-education of the sexes
The preceding physiological and pathological data naturally open the
way to a consideration of the co-education of the sexes.


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Blindness or tobacco amblyopia, a form of neuritis, is not an uncommon

affection among smokers
Blindness or tobacco amblyopia, a form of neuritis, is not an uncommon
affection among smokers. There is also often an irritant effect on the
mucous membranes of eyes from the direct effect of the smoke.


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THE NORMAL WILL

THE NORMAL WILL.--The golden mean between these two abnormal types of
will may be called the _normal_ or _balanced_ will. Here there is a
proper ratio between impulsion and inhibition. Ideas are not acted upon
the instant they enter the mind without giving time for a survey of the
field of motives, neither is action 'sicklied o"er with the pale cast of
thought' to such an extent that it becomes impossible. The evidence is
all considered and each motive fully weighed. But this once done,
decision follows. No dilatory and obstructive tactics are allowed. The
fleeting impulse is not enough to persuade to action, neither is action
unduly delayed after the decision is made.


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The analysis thus far he claims to be strictly scientific; he now

proceeds to vary the case, taking actions of our own
The analysis thus far he claims to be strictly scientific; he now
proceeds to vary the case, taking actions of our own. I am supposed
entrusted by a dying friend with a deposit for another, and a struggle
ensues between interest and probity as to whether I should pay it. If
interest conquers, remorse ensues. He paints the state of remorse, and
analyzes it into the same elements as before, the idea of _good_ and
_evil_, of an _obligatory law_, of _liberty_, of _merit_ and _demerit_;
it thus includes the whole phenomenon of morality. The exactly opposite
state that follows upon the victory of probity, is proved to imply the
same facts.


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The POLITIKUS is on the Art of Government, and gives the Platonic

_beau ideal_ of the One competent person, governing absolutely, by
virtue of his scientific knowledge, and aiming at the good and
improvement of the governed
The POLITIKUS is on the Art of Government, and gives the Platonic
_beau ideal_ of the One competent person, governing absolutely, by
virtue of his scientific knowledge, and aiming at the good and
improvement of the governed. This is merely another illustration of
the Sokratic ideal--a despotism, anointed by supreme good intentions,
and by an ideal skill. The Republic is an enlargement of the lessons
of the Politikus without the dialectic discussion.


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The nature of moral _approbation_ being thus solved, there remains the

nature of _obligation_; by which the author means to enquire, if a man
having a view to his own welfare, will not find his best account in the
practice of every moral virtue
The nature of moral _approbation_ being thus solved, there remains the
nature of _obligation_; by which the author means to enquire, if a man
having a view to his own welfare, will not find his best account in the
practice of every moral virtue. He dwells upon the many advantages of
social virtue, of benevolence and friendship, humanity and kindness, of
truth and honesty; but confesses that the rule that "honesty is the
best policy" is liable to many exceptions. He makes us acquainted with
his own theory of Happiness. How little is requisite to supply the
_necessities_ of nature? and what comparison is there between, on the
one hand, the cheap pleasures of conversation, society, study, even
health, and, on the other, the common beauties of nature, with
self-approbation; and the feverish, empty amusements of luxury and
expense?


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(1) It may be held that in performing good actions, we expect and

obtain an immediate reward fully equivalent to the sacrifice made
(1) It may be held that in performing good actions, we expect and
obtain an immediate reward fully equivalent to the sacrifice made.
Occasionally we are rewarded in kind; but the reward most usually
forthcoming (according to Mandeville), is praise or flattery, to which
the human mind is acutely sensitive.


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President Hall calls attention to the fact that night is now the safest

time of the twenty-four hours; serpents are no longer our most deadly
enemies; strangers are not to be feared; neither are big eyes or teeth;
there is no adequate reason why the wind, or thunder, or lightning
should make children frantic as they do
President Hall calls attention to the fact that night is now the safest
time of the twenty-four hours; serpents are no longer our most deadly
enemies; strangers are not to be feared; neither are big eyes or teeth;
there is no adequate reason why the wind, or thunder, or lightning
should make children frantic as they do. But 'the past of man forever
seems to linger in his present'; and the child, in being afraid of these
things, is only summing up the fear experiences of the race and
suffering all too many of them in his short childhood.


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It is a very grave mistake to suppose that in such cases so-called arch

supports will either cure flat foot or that people with weak feet are
necessarily condemned to wear such supports throughout life
It is a very grave mistake to suppose that in such cases so-called arch
supports will either cure flat foot or that people with weak feet are
necessarily condemned to wear such supports throughout life.


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