It is not the author"s intention, however, to pursue the subject in the

form of adjudicating between these two principles, but to follow what
he deems a simpler method--to analyze that complication of mental
qualities, called PERSONAL MERIT: to ascertain the attributes or
qualities that render a man an object of esteem and affection, or of
hatred and contempt
It is not the author"s intention, however, to pursue the subject in the
form of adjudicating between these two principles, but to follow what
he deems a simpler method--to analyze that complication of mental
qualities, called PERSONAL MERIT: to ascertain the attributes or
qualities that render a man an object of esteem and affection, or of
hatred and contempt. This is a question of fact, and not of abstract
science; and should be determined, as similar questions are, in the
modern physics, by following the experimental method, and drawing
general maxims from a comparison of particular instances.

A GOOD MEMORY SELECTS ITS MATERIAL

A GOOD MEMORY SELECTS ITS MATERIAL.--The best memory is not necessarily
the one which impartially repeats the largest number of facts of past
experience. Everyone has many experiences which he never needs to have
reproduced in memory; useful enough they may have been at the time, but
wholly useless and irrelevant later. They have served their purpose, and
should henceforth slumber in oblivion. They would be but so much rubbish
and lumber if they could be recalled. Everyone has surely met that
particular type of bore whose memory is so faithful to details that no
incident in the story he tells, no matter however trivial, is ever
omitted in the recounting. His associations work in such a tireless
round of minute succession, without ever being able to take a jump or a
short cut, that he is powerless to separate the wheat from the chaff; so
he dumps the whole indiscriminate mass into our long-suffering ears.

The good that they have done is not interred with their bones; and their

example will yet find many imitators, as men more generally and more
perfectly realize the importance of faith in childhood and youth, as the
element of a true faith in our race
The good that they have done is not interred with their bones; and their
example will yet find many imitators, as men more generally and more
perfectly realize the importance of faith in childhood and youth, as the
element of a true faith in our race. If this enterprise, in the judgment
of its founder, was not an experiment ten years ago, it cannot be so
regarded now; yet the public will look with anxiety, though with hope,
upon every change of the officers of the institution. The trustees
having appointed a new superintendent, he now assumes the great
responsibility. It may not be second to any in the state; yet a man of
energy, who is influenced by a desire to do good, and who will not
measure his reward by present emoluments or temporary fame, can bear
steadily and firmly the weight put upon him. The superintendent elect
has been a teacher elsewhere, and he is to be a teacher here also. His
work will not, in all particulars, correspond with the work that he has
left; yet the principles of government and education are in substance
the same. The head of a school always occupies a position of influence;
the characters of the children and youth confided to him are in a great
degree subject to his control. Here the teacher is neither aided nor
impeded by the usual home influences. This institution is at once a home
and a school; and its head has the united power and responsibility of
the parent and the teacher. Here are to be combined the social and moral
influences of home, the religious influences of the Sunday-school, with
the intellectual and moral training of the public school. He who to-day
enters upon this work should have both faith and courage. He is to deal
with the unfortunate rather than with the exceptional cases of humanity;
for all these are children whom the Father of the race, in his
providence, has confided to earthly parents to be educated for a
temporal and an immortal existence. That these parents, through crime,
ignorance, indolence, carelessness, or misfortune, have failed in their
work, is no certain evidence that we are to fail in ours. May we not
hope to see in this school the kindness, consideration, affection, and
forethought, of the parent, without the delusion which sometimes causes
the father or mother to treat the vices of the child as virtues, to be
encouraged? And may we not expect from the superintendent, to whom,
practically, the discipline of the school is confided, one
characteristic of good government, not always, it is feared, found in
punitive and reformatory institutions? I speak of the attributes of
equality, uniformity, and certainty, in the administration of the law.
To be sure, a school, a prison, or a state, will suffer when its code is
lax; and it will also suffer when its system is oppressive or
sanguinary; but these peculiarities in themselves do not so often, in
any community, produce dissatisfaction, disorder, and violence, as an
unequal, partial, and uncertain administration of the laws. If at times
the laws are administered strictly according to the letter, and if at
other times they are reluctantly enforced or altogether disregarded; if
it can never be known beforehand whether a violation is to be followed
by the prescribed penalty--especially if this uncertainty becomes
systematic, and a portion are favored, while the remainder are required
to answer strictly for all their delinquencies; and if, above all, these
favored ones are recognized as sentinels, or spies, or informers in the
service of the officers,--then not only will the spirit of
insubordination manifest itself, but that spirit may ripen into
alienations, feuds, and personal enmities, dangerous to the prosperity
of the institution. Here the scales of justice should be evenly
balanced, and the boy should learn, from his own daily experience, to
measure equal and exact justice unto others. I do not speak of systems
of government: they are essential, no doubt; but they are not to be
regarded as of the first importance in institutions for punishment or
reformation. Establish as wise a system as you can; but never trust to
that alone. Administer the system that you have with all the equality,
uniformity, and certainty, that you can command. As a general truth, it
may be said that the law is respected when these qualities are exhibited
in its administration; and, when these qualities are wanting, the spirit
of obedience is driven from the hearts and minds of the people.

Cast your eye round the room in which you sit, and select some three

or four things that have been with man almost since his beginning;
which at least we hear of early in the centuries and often among
the tribes
Cast your eye round the room in which you sit, and select some three
or four things that have been with man almost since his beginning;
which at least we hear of early in the centuries and often among
the tribes. Let me suppose that you see a knife on the table,
a stick in the corner, or a fire on the hearth. About each of these
you will notice one speciality; that not one of them is special.
Each of these ancestral things is a universal thing;
made to supply many different needs; and while tottering pedants
nose about to find the cause and origin of some old custom,
the truth is that it had fifty causes or a hundred origins.
The knife is meant to cut wood, to cut cheese, to cut pencils,
to cut throats; for a myriad ingenious or innocent human objects.
The stick is meant partly to hold a man up, partly to knock a man down;
partly to point with like a finger-post, partly to balance with
like a balancing pole, partly to trifle with like a cigarette,
partly to kill with like a club of a giant; it is a crutch and a cudgel;
an elongated finger and an extra leg. The case is the same, of course,
with the fire; about which the strangest modern views have arisen.
A queer fancy seems to be current that a fire exists to warm people.
It exists to warm people, to light their darkness, to raise
their spirits, to toast their muffins, to air their rooms,
to cook their chestnuts, to tell stories to their children, to make
checkered shadows on their walls, to boil their hurried kettles,
and to be the red heart of a man"s house and that hearth for which,
as the great heathens said, a man should die.

One such girl had for two years earned money for clothing by filling

regular appointments in a disreputable saloon between the hours of six
and half-past seven in the evening
One such girl had for two years earned money for clothing by filling
regular appointments in a disreputable saloon between the hours of six
and half-past seven in the evening. With this money earned almost daily
she bought the clothes of her heart"s desire, keeping them with the
saloon-keeper"s wife. She demurely returned to her family for supper in
her shabby working clothes and presented her mother with her unopened
pay envelope every Saturday night. She began this life at the age of
fourteen after her Polish mother had beaten her because she had
'elbowed' the sleeves and 'cut out' the neck of her ungainly calico gown
in a vain attempt to make it look 'American.' Her mother, who had so
conscientiously punished a daughter who was 'too crazy for clothes,'
could never of course comprehend how dangerous a combination is the girl
with an unsatisfied love for finery and the opportunities for illicit
earning afforded on the street. Yet many sad cases may be traced to such
lack of comprehension. Charles Booth states that in England a large
proportion of parents belonging to the working and even lower middle
classes, are unacquainted with the nature of the lives led by their own
daughters, a result doubtless of the early freedom of the street
accorded city children. Too often the mothers themselves are totally
ignorant of covert dangers. A few days ago I held in my hand a pathetic
little pile of letters written by a desperate young girl of fifteen
before she attempted to commit suicide. These letters were addressed to
her lover, her girl friends, and to the head of the rescue home, but
none to her mother towards whom she felt a bitter resentment 'because
she did not warn me.' The poor mother after the death of her husband had
gone to live with a married daughter, but as the son-in-law would not
'take in two' she had told the youngest daughter, who had already worked
for a year as an apprentice in a dressmaking establishment, that she
must find a place to live with one of her girl friends. The poor child
had found this impossible, and three days after the breaking up of her
home she had fallen a victim to a white slave trafficker, who had
treated her most cruelly and subjected her to unspeakable indignities.
It was only when her 'protector' left the city, frightened by the
unwonted activity of the police, due to a wave of reform, that she found
her way to the rescue home, and in less than five months after the death
of her father she had purchased carbolic acid and deliberately 'courted
death for the nameless child' and herself.

If any part of Morals had the simplicity of an instinct, it would be

regard to Truth
If any part of Morals had the simplicity of an instinct, it would be
regard to Truth. The difference between truth and falsehood might
almost be regarded as a primitive susceptibility, like the difference
between light and dark, between resistance and non-resistance. That
each person should say what is, instead of what is not, may well seem
a primitive and natural impulse. In circumstances of perfect
indifference, this would be the obvious and usual course of conduct;
being, like the straight line, the shortest distance between two
points. Let a motive arise, however, in favour of the lie, and there
is nothing to insure the truth. Reference must be made to other parts
of the mind, from which counter-motives may be furnished; and the
intuition in favour of Truth, not being able to support itself, has to
repose on the general foundation of all virtue, the instituted
recognition of the claims of others.

The author has some additional remarks on the derivation of our

Disinterested feelings: he reiterates the position expressed in the
"Analysis," that although we have feelings directly tending to the good
of others, they are nevertheless the growth of feelings that are rooted
in self
The author has some additional remarks on the derivation of our
Disinterested feelings: he reiterates the position expressed in the
"Analysis," that although we have feelings directly tending to the good
of others, they are nevertheless the growth of feelings that are rooted
in self. That feelings should be detached from their original root is a
well known phenomenon of the mind.

In every regard, the business of insurance is naturally allied

with the forces that make for peace
In every regard, the business of insurance is naturally allied
with the forces that make for peace. War brings ruin, through
increase of loans, through the exhaustion of reserves and the
precarious nature of investment. The same remark applies in
some degree to every honorable or constructive business. If any
other form of danger threatened a great industry, its leaders
would be on the alert. They would spare no money and leave no
stone unturned for their own protection.

The injury which comes from the retention of the body"s waste products

is of the greatest importance
The injury which comes from the retention of the body"s waste products
is of the greatest importance. The intestinal contents become dangerous
by being too long retained, as putrefying fecal matter contains poisons
which are harmful to the body. Abnormal conditions of the intestines are
largely responsible for the common headache malady, and for a generally
lowered resistance, resulting in colds and even more serious ailments.
Constipation is extremely prevalent, partly because our diet usually
lacks bulk or other needed constituents, but partly also because we fail
to eliminate regularly, thoroughly, and often.

Bundles of sensory fibers constituting a sensory nerve root enter the

spinal cord on the posterior side through holes in the vertebrae
Bundles of sensory fibers constituting a sensory nerve root enter the
spinal cord on the posterior side through holes in the vertebrae. Similar
bundles of motor fibers in the form of a motor nerve root emerge from
the cord at the same level. Soon after their emergence from the cord,
these two nerves are wrapped together in the same sheath and proceed in
this way to the periphery of the body, where the sensory nerve usually
ends in a specialized _end-organ_ fitted to respond to some certain
stimulus from the outside world. The motor nerve ends in minute
filaments in the muscular organ which it governs. Both sensory and motor
nerves connect with fibers of like kind in the cord and these in turn
with the cortex, thus giving every part of the periphery direct
connection with the cortex.

While therefore (according to Peripatetics as well as Stoics) the love

of self and of preserving one"s own vitality and activity, is the
primary element, intuitive and connate, to which all rational
preference (_officium_) was at first referred,--they thought it not the
less true, that in process of time, by experience, association, and
reflection, there grows up in the mind a grand acquired sentiment or
notion, a new and later light, which extinguishes and puts out of sight
the early beginning
While therefore (according to Peripatetics as well as Stoics) the love
of self and of preserving one"s own vitality and activity, is the
primary element, intuitive and connate, to which all rational
preference (_officium_) was at first referred,--they thought it not the
less true, that in process of time, by experience, association, and
reflection, there grows up in the mind a grand acquired sentiment or
notion, a new and later light, which extinguishes and puts out of sight
the early beginning. It was important to distinguish the feeble and
obscure elements from the powerful and brilliant aftergrowth; which
indeed was fully realized only in chosen minds, and in them, hardly
before old age. This idea, when once formed in the mind, was _The
Good_--the only thing worthy of desire for its own sake. The Stoics
called it the only Good, being sufficient in itself for happiness;
other things being not good, nor necessary to happiness, but simply
preferable or advantageous when they could be had: the Peripatetics
recognized it as the first and greatest good, but said also that it was
not sufficient in itself; there were two other inferior varieties of
good, of which something must be had as complementary (what the Stoics
called _praeposita_ or _sumenda_). Thus the Stoics said, about the
origin of the Idea of Bonum or Honestum, much the same as what
Aristotle says about ethical virtue. It is not implanted in us by
nature; but we have at birth certain initial tendencies and capacities,
which, if aided by association and training, enable us (and that not in
all cases) to acquire it.

3

3. Have you observed a tendency among adults not to take seriously the
emotions of a child; for example, to look upon childish grief as
trivial, or fear as something to be laughed at? Is the child"s emotional
life as real as that of the adult? (See Ch. IX, Betts, 'Fathers and
Mothers.')

The chief elementary feelings that go to constitute the moral

sentiments appear to be Gratitude, Pity, Resentment, and Shame
The chief elementary feelings that go to constitute the moral
sentiments appear to be Gratitude, Pity, Resentment, and Shame. To take
the example of Gratitude. Acts of beneficence to ourselves give us
pleasure; we associate this pleasure with the benefactor, so as to
regard him with a feeling of complacency; and when we view other
beneficent beings and acts there is awakened within us our own
agreeable experience. The process is seen in the child, who contracts
towards the nurse or mother all the feelings of complacency arising
from repeated pleasures, and extends these by similarity to other
resembling persons. As soon as complacency takes the form of _action_,
it becomes (according to the author"s theory, connecting conscience
with will), a part of the Conscience. So much for the development of
Gratitude. Next as to Pity. The likeness of the outward signs of
emotion makes us transfer to others our own feelings, and thereby
becomes, even more than gratitude, a source of benevolence; being one
of the first motives to impart the benefits connected with affection.
In our sympathy with the sufferer, we cannot but approve the actions
that relieve suffering, and the dispositions that prompt them. We also
enter into his Resentment, or anger towards the causes of pain, and the
actions and dispositions corresponding; and this sympathetic anger is
at length detached from special cases and extended to all wrong-doers;
and is the root of the most indispensable compound of our moral
faculties, the "Sense of Justice."

He recognizes "duties to ourselves," although condemning the expression

as absurd
He recognizes "duties to ourselves," although condemning the expression
as absurd. Intemperance, improvidence, timidity are morally wrong.
Still, as in other cases, a man is not truly virtuous on such points,
till he loves them for their own sake, and even performs them without
an effort. These prudential qualities having an influence on the will,
resemble in that the other constituents of Conscience. As a final
result, all those sentiments whose object is a state of the will become
intimately and inseparably blended in the unity of Conscience, the
arbiter and judge of human actions, the lawful authority over every
motive to conduct.

Having considered the three different kinds of actions separately, he

next remarks that the sentiment prevailing in each case must be liable
to a reflex influence from the other cases, whereby it will be
strengthened or intensified; thus we come to associate certain
intensities of moral sentiment with certain kinds of action, by
whomsoever or to whomsoever performed
Having considered the three different kinds of actions separately, he
next remarks that the sentiment prevailing in each case must be liable
to a reflex influence from the other cases, whereby it will be
strengthened or intensified; thus we come to associate certain
intensities of moral sentiment with certain kinds of action, by
whomsoever or to whomsoever performed. He also notes, that in the first
and third cases, as well as in the second, there is a variation of the
sentiment, according as the parties affected are friends, neutrals, or
enemies. Finally, a peculiar and important modification of the
sentiments results from the outward manifestations of them called forth
from the persons directly or indirectly affected by actions. Such are
looks, gestures, tones, words, or actions, being all efforts to gratify
the natural desire of reciprocating pleasure or pain. Of these the most
notable are the verbal manifestations, as they are mostly
irrepressible, and can alone always be resorted to. While relieving the
feelings, they can also become a most powerful, as they are often the
only, instrument of reward and punishment. Their power of giving to
moral sentiments greater precision, and of acting upon conduct like
authoritative precepts, is seen in greatest force when they proceed
from, bodies of men, whether they are regarded as signs of material
consequences or not. He ends this part of the subject by defending,
with Butler, the place of resentment in the moral constitution.

Breathing exercises should be deep, slow, rhythmic, and through the

nose, not through the mouth
Breathing exercises should be deep, slow, rhythmic, and through the
nose, not through the mouth. A certain Oriental deep-breathing exercise
is particularly valuable to insure slowness and evenness of the breath.
It consists of pressing a finger on the side of the nose, so as to
close one nostril, breathing in through the other nostril, breathing out
of the first nostril in the same manner and then reversing the process.
Attention to the slight sound of the air, as it passes through the nose,
enables one to know whether the breathing is regular or is slightly
irregular. Such breathing exercises can be taken at the rate of three
breaths per minute, and the rate gradually reduced until it is only two
or even less per minute.

At first sight such behavior must appear autocratic, to say the

least, but it should be remembered that a high chief has it in
his power fully to recompense those about him, and this without
the payment of a penny
At first sight such behavior must appear autocratic, to say the
least, but it should be remembered that a high chief has it in
his power fully to recompense those about him, and this without
the payment of a penny. Indeed, many intelligent natives still
regret the introduction of money into their land, saying that
all the white man"s selfishness had been developed through its
omnipotence. In Fiji to-day there are no poor, for such would
be fed and given a house by those who lived beside them. The
white man"s callous brutality in ignoring the appeal of misery
is incomprehensible to the natives of Fiji. 'Progress' they
have not in the sense that one man possesses vast wealth and
many around him struggle helplessly, doomed to life-long
poverty; nor have they ambition to toil beyond that occasional
employment required to satisfy immediate wants. Yet if life be
happy in proportion as the summation of its moments be
contented, the Fijians are far happier than we. Old men and
women rest beneath the shade of cocoa-palms and sing with the
youths and maidens, and the care-worn faces and bent bodies of
'civilization' are still unknown in Fiji. They still have
something we have lost and never can regain.

How do you rank in mental ability, and how effective are your mind"s

grasp and power? The answer that must be given to these questions will
depend not more on your native endowment than on your skill in using
attention
How do you rank in mental ability, and how effective are your mind"s
grasp and power? The answer that must be given to these questions will
depend not more on your native endowment than on your skill in using
attention.

The author"s handling of Ethics does not extend beyond the first and

second topics--the STANDARD and the FACULTY
The author"s handling of Ethics does not extend beyond the first and
second topics--the STANDARD and the FACULTY. His Standard is Utility.
The Faculty is based on our Pleasures and Pains, with which there are
multiplied associations. Disinterested Sentiment is a real fact, but
has its origin in our own proper pleasures and pains.

6

6. The theory called, Utility, and Utilitarianism, supposes that the
well-being or happiness of mankind is the sole end, and ultimate
standard of morality. The agent takes account both of his own
happiness and of the happiness of others, subordinating, on proper
occasions, the first to the second. This theory is definite in its
opposition to all the others, but admits of considerable latitude of
view within itself. Stoicism and Epicureanism, are both included in
its compass.