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Meredith seems to be of the same opinion. "Do not despise," he says, in Evan Harrington, “a virtue purely Pagan. The young who can act readily up to the Christian light are happier, doubtless; but they are led, they are passive; I think they do not make such capital Christians subsequently. They are never in such danger we know; but some in the flock are more than sheep. The heathen ideal it is not so very easy to attain, and those who mount from it to the Christian have, in my humble thought, a firmer footing."

C (p. 37).

MONEY-MAKING.

"MEN seek after a better notion of wealth, and of the art of making money than the mere acquisition of coin, and they are right. For natural wealth and the natural art of money-making are a different thing; in their true form they are part of the management of a household; whereas there is no bound to the wealth which springs from this art of money-making. But the art of household management has a limit; the unlimited acquisition of money is not its business. And, therefore, in one point of view all wealth must have a limit; nevertheless, as a matter of fact, we find the opposite to be the case; for all money-makers increase their hoard of coin without limit. The source of the confusion is the near connection between the two kinds of money-making; in either, the instrument [i.e. wealth] is the same, although the use is different, and so they pass into one another; for each is a use of the same property, but with a difference: accumulation is the end in the one case, but there is a further end in the other. . . . The origin of this disposition in men is that they are intent upon living only, and not upon living well; and as their desires are unlimited, they also desire that the means of gratifying them should be without limit. And if they are not able to supply their pleasures by the art of moneymaking, they try other arts, using in turn every faculty in a manner contrary to nature. The quality of courage, for example, is not intended to make money, but to inspire confidence ; neither is this the aim of the general's or the physician's art, but

the one aims at victory, the other at health. Nevertheless, some men turn every quality or art into a means of making money; this they conceive to be the end, and to the promotion of the end all things must contribute." Politics, I. 9 (Jowett's Tr., condensed).

D (p. 92).

THE PRUDENT MAN.

A CORRESPONDENT writes: “It does not appear to me at all ' verbal' to substitute the 'wise' or 'prudent man' for 'wisdom' or 'prudence.' It is all-important. For what is wisdom? Ans. 'What the developed judgment pronounces it to be.' And this is the final and only standard." This objection illustrates what requires to be brought out, viz. that the final standard is not the judgment of an individual, but the organized form of human life which is natural and, therefore, reasonable. Speaking of the Mean in morals and politics, Burke says that it "is not such because it is found there; but it is found there because it is conformable to truth and nature." We might paraphrase this in the present connexion by saying that the mean is not such because the developed judgment pronounces it to be there, but the developed judgment pronounces it to be there because it is conformable to truth and nature.

E (p. 56).

CIRCUMSTANCES.

AN illustration of the Aristotelian doctrine of the relation of circumstances to happiness comes aptly to hand, in the recently published Letters of R. L. Stevenson.

"I should bear false witness if I did not declare life happy. And your wonderful statement that happiness tends to die out and misery to continue is diagnostic of the happy man raging over the misery of others; it could never be written of the man who had tried what unhappiness was like. . . . It is easy to have too much; easy also to have too little; enough is required that a man may appreciate what elements of consolation and joy

between man and wife. They should be agreed on their catchword in 'facts of religion,' or 'facts of science,' or 'society, my dear'; for without such an agreement all intercourse is a painful strain upon the mind.... For there are differences which no habit nor affection can reconcile, and the Bohemian must not intermarry with the Pharisee. Imagine Consuelo as Mrs. Samuel Budgett, the wife of the successful merchant! The best of men and the best of women may sometimes live together all their lives, and, for want of some consent on fundamental questions, hold each other lost spirits to the end."

I (p. 147).

CHARACTER AND INTELLECT.

FROM the side of education and the training of the moral sentiment, Spencer has some excellent remarks in the spirit of the present passage: "Mere culture of the intellect (and education as usually conducted amounts to little more) is hardly at all operative upon conduct. Intellect is not a power but an instrument-not a thing which itself moves and works, but a thing which is moved and worked by forces behind it. To say that men are ruled by reason is as irrational as to say that men are ruled by their eyes. Reason is an eye—the eye through which the desires see their way to gratification. And educating it only makes it a better eye-gives it a vision more accurate and more comprehensive-does not at all alter the desires subserved by it. However far-seeing you make it, the passions will still determine the directions in which it shall be turned-the objects on which it shall dwell. Just those ends which the instincts or sentiments propose will the intellect be employed to accomplish; culture of it having done nothing but increase the ability to accomplish them. Probably some will urge that enlightening men enables them to discern the penalties which naturally attach to wrong-doing; and in a certain sense this is true. But it is only superficially true. Though they may learn that the grosser crimes commonly bring retribution in one shape or other, they will not learn that the subtler ones do.

Their sins will merely be made more Machiavellian. Did much knowledge and piercing intelligence suffice to make men good, then Bacon should have been honest and Napoleon should have been just. Where the character is defective, intellect, no matter how high, fails to regulate rightly, because predominant desires falsify its estimates. Nay, even a distinct foresight of evil consequences will not restrain when strong passions are at work. Whatever moral benefit can be effected by education must be effected by an education which is emotional rather than perceptive. If in making a child understand that this thing is right and the other is wrong, you make it feel that they are so-if you make virtue loved and vice loathed-if you arouse a noble desire, and make torpid an inferior one-if you bring into life a previously dormant sentiment—if you cause a sympathetic impulse to get the better of one that is selfish-if, in short, you produce a state of mind to which proper behaviour is natural, spontaneous, instinctive, you do some good. But no drilling in catechisms, no teaching of moral codes, can effect this. Only by repeatedly awakening the appropriate emotions can character be changed. Mere ideas received by the intellect, meeting no response from within-having no roots there-are quite inoperative upon conduct, and are quickly forgotten upon entering into life." Social Statics, p. 384 foll. (condensed).

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