562 THE AMERICAN JOURNAL OF SOCIOLOGY
In contrast with supernaturalism control by ideals inspires pride rather than humility. 1 Strangely enough egoism is here the soil out of which the social virtues spring, the well from which they are watered. Realization of the ideal is regarded as one more step toward perfection, the winning of a new per- sonal excellence which naturally excites self-admiration. That this may lead to self-vaunting is true. We must put up with stoic arrogance 2 for it is after all a little enough price to pay for right conduct. By various devices chiefly by keeping the ideal always well ahead of performance, or by incorporating modesty into the ideal itself it is possible to cure this defect.
Its dependence on pride explains why it is that control by ideals often flourishes in the higher classes while the inferior orders are curbed by custom and authority. Always in aristoc- racies, nobilities, higher social castes and military orders pride is of necessity exaggerated to such a degree that society can get no leverage at all for control unless it uses self as a fulcrum. At a time when supernatural sanctions were woven through and through the European social fabric, chivalry called into being a proud and jealous sense of honor which routed the monastic spirit from castle and court. As the fiery individualism that heralded the great democratic movement awakened the sense of dignity and worth in layer after layer of the people, pride in the sober garb of self-respect was given more and more the custody of virtue. During this transformation honor has assumed a new role. Honor was formerly a caste badge. It was that quality which guaranteed one his caste and loss of which meant
1 " Pride, under such training (that of modern rationalistic philosophy), instead of running to waste, is turned to account. It gets a new name ; it is called self-respect. .... It is directed into the channel of industry, frugality, honesty and obedience, and becomes the very staple of the religion and morality held in honor in a day like our own. It becomes the safeguard of chastity, the guarantee of veracity, in high and low ; it is the very household god of the protestant, inspiring neatness and decency in the servant girl, propriety of carriage and refined manners in her mistress, upright- ness, manliness and generosity in the head of the family." J. H. Newman, quoted in Lecky's History of European Morals, Vol. II, p. 188.
2 " Do thou also then not be greatly proud of thy food and dress, or of any exter- nal things, but be proud of thine integrity and good deeds." Epictetus.
