a most effective security for wide-reaching principles of action and modes of behavior; but the more anyone appreciates honor in character, the less he likes to invoke it loudly or frequentiy. It is too delicate to be in use every day. It is too modest to be talked about much. If a man brags of his honor you know that he has not got much, or that it is not of the right kind.
It is so with the standard of living. The social philosopher who realizes what it is, knows that he must not use it up. It is not to be employed as a means for economic results. On the contrary, to cultivate a high standard of living is the highest end for which economic means can be employed. For a high standard of living costs, and it costs what it is hardest for men to pay, that is, self-denial. It is not a high standard of living for a man to be so proud that he will not let his children go barefoot, incurring debts for shoes which he never intends to pay for; the question is whether he will go without tobacco himself in order to buy them. The standard of living is, therefore, an ethical product; and a study of the way in which it is produced out of social and economic conditions is useful to sweep away a vast amount of easy and empty rhetoric about the relations of ethical and economic phenomena, by which we are pestered in these days. The standard of living reacts on the social organism in the most effective manner, not by any mystical or transcendental operation, but in a positive way and as a scientific fact. It touches the relation of marriage and the family and through them modifies the numbers of the population; that is, it acts upon that side of the population-to-land ratio which we are considering.
Let us not fail to note, in passing, how economic, ethical, and social forces act and react upon each other. It is only for academical purposes that we try to separate