- dividual "sustenance and enjoyment." Plainly, the author
holds the notion that some other motive might be in a higher degree beneficent even for the man's self to be a paradox wanting in good sense. He seeks to gloze and modify his doctrine; but he lets the perspicacious reader see what his animating principle is; and when, holding the opinions I have repeated, he at the same time acknowledges that society could not exist upon a basis of intelligent greed alone, he simply pigeon-holes himself as one of the eclectics of inharmonious opinions. He wants his mammon flavored with a soupçon of god.
The economists accuse those to whom the enunciation of their atrocious villainies communicates a thrill of horror of being sentimentalists. It may be so: I willingly confess to having some tincture of sentimentalism in me, God be thanked! Ever since the French Revolution brought this leaning of thought into ill-repute,—and not altogether undeservedly, I must admit, true, beautiful, and good as that great movement was—it has been the tradition to picture sentimentalists as persons incapable of logical thought and unwilling to look facts in the eyes. This tradition may be classed with the French tradition that an Englishman says godam at every second sentence, the English tradition that an American talks about "Britishers," and the American tradition that a Frenchman carries forms of etiquette to an inconvenient extreme, in short with all those traditions which survive simply because the men who use their eyes and ears are few and far between. Doubtless some excuse there was for all those opinions in days gone by; and sentimentalism, when it
