pected with further evolution to become habitual and strong; and what now characterizes the exceptionally high may be expected eventually to characterize all. For that which the best human nature is capable of is within the reach of human nature at large."
"That these conclusions," Mr. Spencer goes on to say, "will meet with any considerable acceptance is improbable. Neither with current ideas nor with current sentiments are they sufficiently congruous. Such a view will not be agreeable to those who lament the spreading disbelief in eternal damnation; nor to those who follow the apostle of brute force in thinking that because the rule of the strong hand was once good it is good for all time; nor to those whose reverence for one who told them to put up the sword is shown by using the sword to spread his doctrine among heathens." From ten thousand teachers of a religion of love who are silent when a nation is moved by the religion of hate will come no sign of assent; nor from those priestly lawgivers who, "far from urging the extreme precept of the Master they pretend to follow, to turn the other cheek when one is smitten, vote for acting on the principle. Strike lest ye be struck. Nor will any approval be felt by legislators who, after praying to be forgiven their trespasses as they forgive the trespasses of others, forthwith decide to attack those who have not trespassed against them. But though men who profess Christianity and practice Paganism can feel no sympathy with such a view, there are some, classed as antagonists to the current creed, who may not think it absurd to believe that a rationalized version of its ethical principles will eventually be acted upon."
Finally, I would ask those who have followed me thus far to note how all the duties we have considered, both egoistic duties and altruistic ones, may be seen with advantage from a different point of view and in a changed aspect, though unchanged in reality. We are in the habit of regarding the study of moral laws always from the personal side, and nearly all teachers in such matters (one might almost say all) view the subject in this way, since, even when laying down a code of morals, they present each law as it appeals to the reason and should affect the conduct of the individual. But it should be remembered that a moral law which commends to each man a particular line of conduct, is a law which, if accepted and followed by all, influences each man by the effect it produces on all the rest. Thus, a rule of conduct seemingly egoistic, and really egoistic as affecting the individual, becomes, in any society which accepts and obeys it, purely altruistic in its effect; while, per contra, a law seemingly altruistic in terms becomes purely egoistic in influence. If, instead of indicating a due regard for self and a proper subordination of self to others, our study of the morality of happiness had indicated as best for the community a series of duties directed solely to the benefit of self, yet the adoption of such a moral code by all men would be altogether unselfish, seeing that it would mean the forsaking of all right or title to
