We are beginning to cut loose from this false tradition and are working

toward the establishment of more wholesome ideals
We are beginning to cut loose from this false tradition and are working
toward the establishment of more wholesome ideals. It is probably true,
for instance, that the man or the woman who is unhealthy is now
handicapped in opportunities for marriage, which may be considered an
index to the ideals of society.


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Is it because our modern industrialism is so new that we have been slow

to connect it with the poverty and vice all about us? The socialists
talk constantly of the relation of economic law to destitution and point
out the connection between industrial maladjustment and individual
wrongdoing, but certainly the study of social conditions, the obligation
to eradicate vice, cannot belong to one political party or to one
economic school
Is it because our modern industrialism is so new that we have been slow
to connect it with the poverty and vice all about us? The socialists
talk constantly of the relation of economic law to destitution and point
out the connection between industrial maladjustment and individual
wrongdoing, but certainly the study of social conditions, the obligation
to eradicate vice, cannot belong to one political party or to one
economic school. It must be recognized as a solemn obligation of
existing governments, and society must realize that economic conditions
can only be made more righteous and more human by the unceasing devotion
of generations of men.


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Prudence, in the shape of aversion to pain, is rendered more acute

when the pain is accompanied with Fear
Prudence, in the shape of aversion to pain, is rendered more acute
when the pain is accompanied with Fear. The perturbation of fear rises
up as a deterring motive when dangers loom in the distance. One
powerful check to the commission of injury is the retaliation of the
sufferer, which is a danger of the vague and illimitable kind,
calculated to create alarm.


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Man, therefore, has a specialist as well as comrade-like aspect;

and the case of militarism is not the only case of such
specialist submission
Man, therefore, has a specialist as well as comrade-like aspect;
and the case of militarism is not the only case of such
specialist submission. The tinker and tailor, as well as the soldier
and sailor, require a certain rigidity of rapidity of action:
at least, if the tinker is not organized that is largely why he does
not tink on any large scale. The tinker and tailor often represent
the two nomadic races in Europe: the Gipsy and the Jew; but the Jew
alone has influence because he alone accepts some sort of discipline.
Man, we say, has two sides, the specialist side where he must
have subordination, and the social side where he must have equality.
There is a truth in the saying that ten tailors go to make a man;
but we must remember also that ten Poets Laureate or ten Astronomers Royal
go to make a man, too. Ten million tradesmen go to make Man himself;
but humanity consists of tradesmen when they are not talking shop.
Now the peculiar peril of our time, which I call for argument"s sake
Imperialism or Caesarism, is the complete eclipse of comradeship
and equality by specialism and domination.


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The illustrations in this chapter are all taken from the Juvenile

Protective Association of Chicago in connection with its efforts to save
girls from overwhelming temptation
The illustrations in this chapter are all taken from the Juvenile
Protective Association of Chicago in connection with its efforts to save
girls from overwhelming temptation. Doubtless many other associations
could offer equally convincing testimony, for in recent years the number
of people to whom the very existence of the white slave traffic has
become unendurable and who are determinedly working against it, has
enormously increased.


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The 'conscience clause' should be immediately removed from the

act in which it was inserted on the grounds that it is weak and
reactionary in principle, not in the interests of the
development of the legislative aspect of the science of public
health, and that it permits in certain unintelligent
communities quite a considerable number of unvaccinated
children to grow up as a permanent menace to their town and
district
The 'conscience clause' should be immediately removed from the
act in which it was inserted on the grounds that it is weak and
reactionary in principle, not in the interests of the
development of the legislative aspect of the science of public
health, and that it permits in certain unintelligent
communities quite a considerable number of unvaccinated
children to grow up as a permanent menace to their town and
district.


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We are beginning to cut loose from this false tradition and are working

toward the establishment of more wholesome ideals
We are beginning to cut loose from this false tradition and are working
toward the establishment of more wholesome ideals. It is probably true,
for instance, that the man or the woman who is unhealthy is now
handicapped in opportunities for marriage, which may be considered an
index to the ideals of society.


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Another objection to the doctrine is, that happiness is a thing

unattainable, and that no one has a _right_ to it
Another objection to the doctrine is, that happiness is a thing
unattainable, and that no one has a _right_ to it. Not only can men do
without happiness, but renunciation is the first condition of all
nobleness of character.


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Government, Authority, Law, Obligation, Punishment, are all implicated

in the same great Institution of Society, to which Morality owes its
chief foundation, and the Moral Sentiment its special attribute
Government, Authority, Law, Obligation, Punishment, are all implicated
in the same great Institution of Society, to which Morality owes its
chief foundation, and the Moral Sentiment its special attribute.
Morality is not Prudence, nor Benevolence, in their primitive or
spontaneous manifestations; it is the systematic codification of
prudential and benevolent actions, rendered obligatory by what is
termed penalties or Punishment; an entirely distinct motive,
artificially framed by human society, but made so familiar to every
member of society as to be a second nature. None are allowed to be
prudential or sympathizing in their own way. Parents are compelled to
nourish their own children; servants to obey their own masters, to the
neglect of other regards; all citizens have to abide by the awards of
authority; bargains are to be fulfilled according to a prescribed form
and letter; truth is to be spoken on certain definite occasions, and
not on others. In a formed society, the very best impulses of nature
fail to guide the citizen"s actions. No doubt there ought to be a
general coincidence between what Prudence and Sympathy would dictate,
and what Law dictates; but the precise adjustment is a matter of
_institution_. A moral act is not merely an act tending to reconcile
the good of the agent with the good of the whole society; it is an
act, prescribed by the social authority, and rendered obligatory upon
every citizen. Its morality is constituted by its authoritative
prescription, and not by its fulfilling the primary ends of the social
institution. A bad law is still a law; an ill-judged moral precept is
still a moral precept, felt as such by every loyal citizen.


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We may define association, then, as the tendency among our thoughts to

form such a system of bonds with each other that the objects of
consciousness are vitally connected both (1) as they exist at any given
moment, and (2) as they occur in succession in the mental stream
We may define association, then, as the tendency among our thoughts to
form such a system of bonds with each other that the objects of
consciousness are vitally connected both (1) as they exist at any given
moment, and (2) as they occur in succession in the mental stream.


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4

4. _Private vices, public benefits_. Mandeville ventures to compare
society to a bowl of punch. Avarice is the souring, and prodigality the
sweetening of it. The water is the ignorance and folly of the insipid
multitude, while honour and the noble qualities of man represent the
brandy. To each of these ingredients we may object in turn, but
experience teaches that, when judiciously mixed, they make an excellent
liquor. It is not the good, but the evil qualities of men, that lead to
worldly greatness. Without luxury we should have no trade. This
doctrine is illustrated at great length, and has been better remembered
than anything else in the book; but it may be dismissed with two
remarks. (1) It embodies an error in political economy, namely, that it
is spending and not saving that gives employment to the poor. If
Mandeville"s aim had been less critical, and had he been less delighted
with his famous paradox, we may infer from the acuteness of his
reasoning on the subject, that he would have anticipated the true
doctrine of political economy, as he saw through the fallacy of the
mercantile theory. (2) He employs the term, luxury, with great
latitude, as including whatever is not a bare necessary of existence.
According to the fashionable doctrine of his day, all luxury was called
an evil and a vice; and in this sense, doubtless, vice is essential to
the existence of a great nation.


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It has often been alleged, however, that the lower mortality among

abstainers was due solely to a more conservative habit of living, and
that this class is largely composed of people in favorable or preferred
occupations, such as clergymen and teachers
It has often been alleged, however, that the lower mortality among
abstainers was due solely to a more conservative habit of living, and
that this class is largely composed of people in favorable or preferred
occupations, such as clergymen and teachers.


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Book Seventh has, two Parts

Book Seventh has, two Parts. Part first discusses the grades of moral
strength and moral weakness. Part second is a short dissertation on
Pleasure, superseded by the superior handling of the subject in the
Tenth Book.


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HOW WE INTROSPECT

HOW WE INTROSPECT.--Introspection is something of an art; it has to be
learned. Some master it easily, some with more difficulty, and some, it
is to be feared, never become skilled in its use. In order to introspect
one must catch himself unawares, so to speak, in the very act of
thinking, remembering, deciding, loving, hating, and all the rest. These
fleeting phases of consciousness are ever on the wing; they never pause
in their restless flight and we must catch them as they go. This is not
so easy as it appears; for the moment we turn to look in upon the mind,
that moment consciousness changes. The thing we meant to examine is
gone, and something else has taken its place. All that is left us then
is to view the mental object while it is still fresh in the memory, or
to catch it again when it returns.


?p=104

An ideal course of conduct implies a constant readiness, after all has

been done which can be done, to renounce one"s feverish desires and
accept whatever higher powers decree, even if it be death
An ideal course of conduct implies a constant readiness, after all has
been done which can be done, to renounce one"s feverish desires and
accept whatever higher powers decree, even if it be death. This is one
of the supreme aims of every great philosophy or religion. Job (13:15)
said, 'Though He slay me, yet will I put my trust in Him,' and Christ
exclaimed, 'If it be possible let this cup pass from me; nevertheless,
not as I will, but as Thou wilt.'


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In other forms the structural changes accompanying

acclimatization may be far more conspicuous
In other forms the structural changes accompanying
acclimatization may be far more conspicuous. For example, the
aerial leaves of Limnophila heterophylla are dentate, while
those grown under water are excessively divided. Again, the
helmets and caudal spines of Hyalodaphnia vary greatly in
length with the seasonal temperature.


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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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