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 i
 
 DUTY 
 
 A BOOK FOR SCHOOLS 
 
 BY 
 
 JULIUS H. SEELYE 
 
 D.D., LL.D., Late President of Amherst College 
 
 BOSTON, U.S.A. 
 GINN & COMPANY, PUBLISHERS 
 1891 
 Z5 S \
 
 Copyright, 1891, 
 By JULIUS H. SEELYE. 
 
 All Rights Reserved. 
 
 Typography by J. S. Gushing & Co., Boston, U.S.A. 
 Presswork by GiNN & Co., Boston, U.S.A.
 
 "340 
 
 PREFACE. 
 
 TN this little book I have attempted to give to the 
 cardinal principles and the chief facts of morals a 
 treatment which should be thorough and at the same 
 time apprehensible to the mind of a child. I have tried 
 to be simple without being superficial, — not an easy 
 undertaking, I am aware, as I am also conscious how 
 far the result here reached falls below the standard 
 which the perfect book requires. 
 
 In some points, as perhaps those relating to freedom 
 and to property, where serious errors are very easy, I 
 have preferred to state the principles which I believe 
 the child will approve in his mature thought, even if he 
 does not fully apprehend them now, rather than to leave 
 the matter clear but incomplete. Knowing as I do that 
 there can be no abiding basis of morality altogether sep- 
 arate from religion, I have not sought to make a book 
 which one who calls himself an atheist would like. But 
 
 3
 
 4 PREFACE. 
 
 I believe there is nothing here from which any theist, 
 of whatever name, will dissent. 
 
 Some friends who have kindly listened to these 
 pages before their publication have suggested that a 
 larger expansion of certain parts of the book would be 
 wise, but this it seems to me should be done rather by 
 the teacher than by the writer. I have kept in mind 
 constantly the quality of a text-book for schools, and, in 
 my judgment, that is the best text-book which being also 
 clear and comprehensive is the most compact. I have 
 scrupulously striven to keep out everything redundant, 
 having pity for the child's memory laden with useless 
 verbiage. A good text-book is like good grain, to be 
 planted for a harvest, rather than to be ground for 
 bread. 
 
 I was surprised and almost startled in beginning this 
 undertaking not to be able to find anything of the sort 
 in our tongue. We have many and admirable text-books 
 on morals for use in colleges, some of which are advan- 
 tageously used in high schools, but a simple and syste- 
 matic manual on this theme, suitable for an early grade 
 of schools, I have not found in English, though there 
 are some excellent books of the kind in French, as they 
 arc not wanting also in German ; these last, however,
 
 PREFACE. 5 
 
 being mainly in the form of catechisms with prominent 
 reference to religious instruction. I hope, therefore, 
 that what I have here tried to do may not be alto- 
 gether in vain. 
 
 Any suggestions which teachers who may use these 
 pages may make for their improvement will be welcomed. 
 
 Amherst, Massachusetts, 
 May, 1 89 1.
 
 CONTENTS. 
 
 -•o*- 
 
 PACE 
 
 PREFACE 3 
 
 CONTENTS 7 
 
 I. DUTY " 
 
 II. DUTIES '^ 
 
 (I.) Duties to God i6 
 
 1 . Praise ■ " 
 
 2. Tl:ianksgi ving ' ^ 
 
 3. Devotion ^° 
 
 4. Prayer '9 
 
 5. Trust '9 
 
 (II.) Duties to Mankind 20 
 
 1 . Duties in the family 20 
 
 Duties to parents 20 
 
 Duties to brothers and sisters 21 
 
 2. Duties to one's self 22 
 
 (i) Duties to the Body 23 
 
 A. Life 23 
 
 B. Health 23 
 
 C. Exercise 24 
 
 D. Temperance 24 
 
 7
 
 8 CONTENTS. 
 
 ' PAGE 
 
 (2) Duties to the Mind 3° 
 
 A. The training of the power of knowing 32 
 
 a. Knowledge through the senses 32 
 
 b. Knowledge through the judgment 33 
 
 c. Knowledge through wisdom 34 
 
 B. The training of the power of feeling 34 
 
 a. The love of pleasure 35 
 
 b. The love of admiration 37 
 
 c. The love of property 3^ 
 
 (a) Covetousness 39 
 
 (3) Avarice 39 
 
 (f ) Gambling 40 
 
 C. The training of the power of willing 41 
 
 a. The free will 41 
 
 b. The strong will 41 
 
 3. Duties to Others 44 
 
 (i) Justice 45 
 
 A. Courtesy 45 
 
 B. Life 46 
 
 C. Freedom 47 
 
 a. Of person 49 
 
 b. Of thought 50 
 
 c. Of conscience 5 ' 
 
 d. Of conduct 52 
 
 D. Property 52 
 
 a. Stealing 54 
 
 b. Defrauding 55
 
 CONTENTS. , 9 
 
 PAGE 
 
 E. Reputation 55 
 
 Slander 55 
 
 Libel 55 
 
 F. Truthfulness 56 
 
 G. Trustworthiness 57 
 
 H. Example 59 
 
 (2) Kindness 60 
 
 A. Relief of poverty 61 
 
 B, Readiness to receive help 63 
 
 C. Readiness to seek the good of others 63 
 
 D, Kindness to animals 64 
 
 4. Duties to Government 65 
 
 ( 1 ) Obedience 66 
 
 (2) Service 66 
 
 (3) Taxation 67 
 
 III. CULTURE OF THE MORAL LIFE 68
 
 DUTY. 
 
 I. DUTY. 
 
 'TT^HERE is nothing so important to any one as his 
 duty. Life itself is of less concern than duty, for 
 life is a failure where duty fails. 
 
 IV/iat then is duty ? 
 
 Its first meaning is something due. Duty is a debt. 
 It is owed, and therefore we speak of duty as what 
 ought to be done. 
 
 But what is this debt? And who owes it? And to 
 whom is it due ? 
 
 In the first place, the debt is one which he who owes 
 it has the power to pay. What ought to be done can be 
 done. Nothing impossible is a duty. 
 
 But on the other hand duty claims all that can be 
 done. It lays its law on all our powers. Whether we 
 eat or drink, or whatsoever we do, should all be done as 
 
 II
 
 12 DUTY. 
 
 duty bids. And not only the deeds which others see, 
 but the secret choice and purpose known alone to 
 him who has it, should obey duty. Complete control 
 of heart and life is the debt owed in duty. 
 
 IV/io owes itf 
 
 The child owes it. The man owes it. Every person 
 owes it. Not the animals or plants, not the mountains, 
 the rivers, the ocean, not the winds, the rain, the sun- 
 shine, — not these, but every human being owes this debt 
 of duty. Whoever he may be or wherever he may be, 
 duty never leaves him. He may know very little, but 
 if he knows anything, he knows something which he 
 ought to do, and this something is his duty. He may 
 have very little power of choice, but if he can choose 
 anything, he can choose duty, and duty claims his every 
 choice. 
 
 To whom is this debt due ? 
 
 Every debt must be due to some person, and all duty 
 is due to God. The voice of duty is the voice of God. 
 When we say that duty claims the heart and life of every 
 one, we mean only that this is God's claim. He is the 
 true Lord of all. His law must always be the highest 
 and the best. For He is our Father. All that we have 
 is from Him. In Him we live and move and have our
 
 TO WHOM DUE. I3 
 
 being. He claims only His own when He calls for all 
 that we have and are. 
 
 But He claims this for our sakes. When He lays His 
 law of duty upon us, it is for our good always. When 
 we do our duty, it is not He, but we ourselves who are 
 enriched thereby. The sunshine gains nothing by our 
 walking in it, nor the air by our breathing it, but we gain 
 light and breath by using these as they are fitted for our 
 use. And God, who gives us the sunshine and the air, 
 gives them for our profit altogether, and the use He bids 
 us make of any of His gifts is the only way in which the 
 gift can be a good to us. It would be a curse instead of 
 a blessing if we should use it in the wrong way. The 
 wrong way is the way wrung, or twisted from the right 
 way ; and the right way is the straight way to the good 
 which God would have us take. The right way is always 
 the best way, for it is always the sure and shortest way 
 to the highest good. We always lose by leaving it. 
 
 The wrong way is wrong because it is turned away 
 from the right, and because thus turned it always leads 
 to ill. The right and wrong are altogether different 
 ways, and they never can agree. The right always leads 
 to a blessing, and the wrong always to a curse. 
 
 When God, who is our Father, made our way of duty
 
 14 DUTY. 
 
 always to be the right way, He made it thus our highest 
 privilege to do our duty. 
 
 The laws of duty are like the laws of health. They 
 give both strength and liberty. It is sickness, and not 
 health, from which comes our bondage, and it is the right, 
 and not the wrong, which makes us free. 
 
 If we were wise and acted well, we should turn to duty 
 as the plant turns its leaves to the sunlight, and we 
 should welcome duty as gladly as the watcher for the 
 morning welcomes the day. 
 
 How is duty knowfi ? 
 
 Every person knows some duty. He knows it in his 
 own heart. He may not be able to tell why it is, but he 
 knows that he ought to do right, and he is just as cer- 
 tain of this as he can be of anything. He hears a voice 
 in his own soul, bidding him do what is right ; he has an 
 inner light in which he sees a law laid upon him and 
 binding him to duty. This hearing ear, this seeing eye, 
 which every person has in his inner soul, we call his 
 conscience. His conscience is his first teacher in the 
 knowledge of duty. If he should obey his conscience 
 first and always, he would always know his duty. 
 
 But every person does not always follow his conscience. 
 Duty, though always good, is sometimes hard, and is not
 
 KNOWLEDGE OF r^^^jsiGELES - ^5^^' 
 
 Cal 
 
 always done. It seems often easier to do wrong than 
 right, and thus the wrong is chosen. When this takes 
 place, it dulls the voice and dims the light of duty in 
 the soul. Conscience warns us before and reproaches 
 us after the wrong deed, but when we keep doing wrong, 
 these warnings and reproaches keep growing feebler 
 until they sometimes almost cease, and both the light of 
 duty and the gladness of life go out together. 
 
 To get back the knowledge we have lost, we must take 
 up the duty we have left. The quick ear and clear eye 
 will come from the dutiful heart. The pure in heart 
 shall see God, and thus shall know His will. 
 
 Not only does every duty which we ourselves do make 
 duty clearer, but the duties also which others do help us 
 to see where our duty lies and what may be our want of 
 duty. 
 
 Shakespeare had this in mind when in Othello ^ he 
 makes lago say : — 
 
 " If Cassio do remain, 
 He hath a daily beauty in his life 
 That makes me ugly." 
 
 Duty is like the sun which shines wherever it appears, 
 and wrong-doing of any sort is the darkness which the 
 light alone can reveal and drive away. 
 
 ' Act V. Sc. I.
 
 l6 DUTY. 
 
 II. DUTIES. 
 
 W^af are the kinds of duty ? 
 
 All duty is right and is God's will. The voice of duty 
 is neither more nor less than the voice of God's loving 
 care. In it He bids us do what would do us only good, 
 and keep from doing what would do us only harm. But 
 as the claim of duty comes only from God's love, so it 
 calls only for our love. Both the giving of the law and 
 the keeping of it also are from love. Thou shalt love 
 the Lord thy God with all thy heart, and with all thy 
 soul, and with all thy mind, and with all thy strength, and 
 thou shalt love thy neighbor as thyself. Here is the 
 whole duty of man. Love to God and love to man, — 
 these are the two great kinds of duty each of which will 
 also have its own kinds. 
 
 (I.) Duties to God. ' 
 
 Love to God holds many duties. 
 I. The duty of praise to God. 
 
 God is the Maker and Ruler of all things. He is and 
 was and is to come the Almighty. He is the All-wise
 
 DUTIES TO GOD. 1 7 
 
 and All-holy One. Just and true is He in all His ways. 
 This we know not simply because taught it in the Bible, 
 for great nations know it where the Bible has not been 
 known. Who therefore shall not fear and praise Him .-* 
 It is right that we should praise Him. He does not 
 need this ; He does not need anything, seeing that He 
 giveth to all men life and breath and all things. But we 
 need to give Him our praise. He is so great and good 
 that we become greater and better by praising Him. 
 We grow in strength and goodness only as we turn to 
 Him in praise, as the plant grows in vigor and beauty 
 only as it turns in all its motions to the sunlight. He 
 calls for our praise, therefore, as in every duty, not for 
 His own sake, but for ours. But the praise for which 
 He calls we must remember is the inner praise of the 
 heart. It is the dwelling of the soul upon the thought 
 of all His greatness and His glory, while it feels how far 
 His greatness reaches and His glory shines beyond its 
 thoughts. Praise ofttimes may be spoken in words 
 which other ears can hear, or shown in deeds which 
 other eyes can see, but what is thus heard and seen has 
 value only as it shows the inner worship of the soul. 
 
 All profaneness and blasphemy, all irreverence towards 
 God, all hght thoughts or ways concerning Him, are 
 therefore clearly wrong.
 
 1 8 DUTY. 
 
 2. TJie duty of thanksgiving to God. 
 
 We praise Him for His great glory and give Him our 
 thanks for His great goodness to us. God is good and 
 is doing us good all the while. All the good we have is 
 from Him. We live upon His bounty and are kept only 
 by His constant care. We should therefore give Him 
 our constant thanks. Thanksgiving to God for His 
 kindness makes us also kind and keeps us tender and 
 true-hearted before Him. There is no joy in God's gifts 
 so deep as that which comes from taking them with a 
 thankful heart. 
 
 3. The duty of yielding everything we have to God. 
 
 It is right that we should do this, for we give Him 
 only His own when we devote to Him all that we have 
 and are. But He calls for this, as in all His other claims, 
 not because He needs the gift, but because the yielding 
 is in itself a blessing. 
 
 Daniel Webster was once asked to name the grandest 
 thought he had ever had, and the great orator and states- 
 man at once replied: "The thought of man's responsi- 
 bility to God." If it might seem hard for us to follow 
 out the greatness of this thought and yield up everything 
 to God, a spirit of thankfulness would always make it 
 easy. The claims of God all come with gladness to a
 
 DUTIES TO GOD. IQ 
 
 thankful heart. A thankful heart overflows with devo- 
 tion as a fountain overflows with streams. 
 
 4. TJic duty of prayer to God. 
 
 Go over the world, and among all peoples there will be 
 found some knowledge of God. Also wherever He is 
 known He is worshipped in some way, and prayer is 
 made to Him. It is our duty to pray. God's greatness 
 does not take Him away from us. It brings Him near. 
 He is so great and so good that He can hear and heed 
 our prayer, and we need so much that we cannot pray 
 too often. Neither can we ask too great things of God. 
 The more we think of Him, the greater does He seem ; 
 and the more we praise Him and render Him our thanks 
 and our devotion, does our knowledge of His greatness 
 grow, and of His willingness to hear and answer prayer. 
 But when we ask of God great things or small, we should 
 keep in mind that He is wiser than we, and our true 
 prayer will ever be that we may get only the good which 
 He sees it wise to give. The true prayer asks most of 
 all that God's will be done. 
 
 5. The duty of trust in God. 
 
 God will always do right and is always wise and good. 
 We should therefore always trust Him. While we take 
 the good He gives us with a thankful heart, we should
 
 20 DUTY. 
 
 trust Him also in what seems ill. He is our Father. 
 He sees further than we ; and if He does not always give 
 us just the good we wish, His gifts are better than our 
 wishes. This grows clearer to us as we grow in wisdom. 
 Even the trials which God sends us are meant to help 
 us. They ought to make us strong, and it is only when 
 we have let ourselves become downhearted that we lose 
 the blessings they are sent to bring. Their fruit is 
 always sweet when we have borne them bravely. We 
 should therefore always keep our courage and our trust. 
 There is nothing in the world which a human soul need 
 ever fear except its own cowardice or want of faith. 
 
 (H.) Duties to Mankind. 
 
 I. Duties in the family. 
 
 The human life begins in the family. With the family, 
 therefore, begin our duties to our kind. The child at 
 first can do nothing for himself. Everything he needs 
 must come from some one else. He would die but for 
 the help he has from others. A mother's love, a father's 
 care, take him in his helplessness and tenderly provide 
 for all his wants. The child's first duty, therefore, is to 
 have a thankful heart. It may take him long to learn 
 how great the pain and labor he has cost, but as he
 
 DUTIES IN THE FAMILY. 21 
 
 grows in knowledge he should grow in thoughtfulness 
 and thankfulness toward those to whom he owes so 
 much. ^ 
 
 A dutiful child will trust his parents. He will be 
 frank and open-hearted toward them. He will let them 
 teach him. He will obey his father and mother and 
 honor them in all things. He will be careful of their 
 good name. If they are weak, he still will honor them 
 because they are his parents, and will let no one reproach 
 them. He will seek out ways to please them and will 
 show them always love and tenderness. 
 
 This should last as long as life. The child who needs 
 no more his parents' care should care for them. In their 
 growing years he should grow in comfort to them. He 
 should love and labor for them as they have done for him. 
 
 The children of the family owe each other also 
 constant duties. A brother means a bearer, while a 
 sister has been said to mean a source of gladness, and 
 brothers and sisters should be bearers of each other's 
 burdens and fountains of each other's joy. They should 
 be kind and helpful to each other at all times and thus 
 fulfil the law of love. The law of love will teach them 
 every duty. 
 
 The law of love is the law of life. The family is like
 
 22 DUTY. 
 
 a living body in which, if one member suffer, all the 
 members suffer with it, and if one member be honored, 
 all the members rejoice together. It is like a living tree, 
 where the trunk supports the branches, and the branches 
 give their strength also to the trunk, while both trunk 
 and branches feed the ripening fruit until it falls. 
 
 2. Duties to one s self. 
 
 There are certain duties which would belong to any 
 person if he were alone in all the world. In such a case 
 there would still be a right way and wrong ways which 
 he could take and which his own conscience would 
 approve or condemn. 
 
 What are these duties which society does not create, 
 and which solitude cannot destroy } 
 
 They are often called duties to one's self, and this is 
 well enough if we keep in mind that all duties are really 
 to God, and when we speak of duties as to ourselves or 
 others, we do so only as we speak of debts to an agent 
 or steward which are really due to his master alone. 
 We are only stewards of God. 
 
 Using duties to ourselves in this sense, therefore, we 
 may classify them as duties to the body and duties to 
 the mind or soul.
 
 DUTIES TO ONE S SELF. 2$ 
 
 (i) Duties to the Body. 
 
 A. The duty to preserve otir life. 
 
 Our life is lent us, and is ours in no such sense that we 
 may throw it away. We may lose it through no fault or 
 choice of ours, — we may be called to give it up as the 
 martyr who faces death for his faith without flinching, 
 or as the soldier who dies in battle, fighting manfully for 
 a just cause, — but to give up life because we are weary 
 or because we think it useless is always cowardly, and 
 unless one does it, not knowing what he does, is always 
 to be condemned. A suicide is a soldier who deserts 
 his post in the time of danger. He was trusted to be 
 faithful and has betrayed his trust. To take one's own 
 life could never be a duty, since this would always be a 
 desertion of every duty. 
 
 B. The duty to preserve our health. 
 
 While the care of a child's health belongs at first to 
 the parents, the child should early learn to care for this 
 himself. He should seek and heed good counsel about 
 this as about all other things. He should find out what 
 would help or harm him in his food and drink and all his 
 ways. He should keep his body clean. He should keep 
 from every hurtful habit. What he does in childhood
 
 24 DUTY. 
 
 will leave its trace upon his health for good or ill through 
 all his life, and he should give it every heed. 
 
 We may be called upon, sometimes, to give up health 
 in helping others, for all duties to ourselves fade like 
 starlight in the sunlight when duties to others shine 
 upon us, but we should never neglect nor waste a treasure 
 so precious as our health. 
 
 C. The duty of exercise. 
 
 A weak body may grow strong by exercise. Any part 
 of the body lacking strength may get the strength it 
 needs by careful use. Of course this cannot always be, 
 and certain kinds of exercise at certain times may be 
 only harmful, but some sort of exercise is needful if we 
 keep the strength we have or gain the strength we wish 
 but do not have. We ought to use with wisdom all our 
 powers of body and guard them ever against both indo- 
 lence and recklessness. 
 
 Healthy exercise may be found in work as well as 
 play. The burden of labor may be the blessedness of life. 
 
 D. TJie duty of tcvtperance. 
 
 The duty of temperance may be seen in many ways. 
 Our health requires it. Our self-respect requires it. 
 The good of others requires it. The whole world re- 
 quires it.
 
 DUTIES TO ONE S SELF. 2$ 
 
 a. Our health reqjiires its to be temperate. 
 Intemperance in food brings many evils to our health, 
 which ought to make us watchful when and what and 
 how much we eat. But intemperance in drink works 
 more mischief to the health than any other single cause, 
 and perhaps more than all other causes combined. 
 Strong drink has been aptly called the foundation of 
 death. Its victims far outnumber those of war and 
 pestilence and famine, all together. It does not always 
 slay at once, but it always endangers the health. 
 Whether it should ever be used in sickness is a ques- 
 tion still unsettled, but it is now quite probable that 
 it cannot be taken by a healthy body without harm. 
 The harm may seem quite slight, and at the time may 
 hardly show itself at all. A little drink may be a very 
 little thing, but, 
 
 '« It is the little rift within the lute 
 That by and by will make the music mute, 
 And ever widening, slowly silence all." ^ 
 
 Careful experiments have shown that even the slight- 
 est dose of strong drink weakens the nerves, makes 
 them slower in their work, and lessens the sense of 
 
 1 Tennyson : Idylls of the King. Vivien.
 
 26 DUTY. 
 
 touch, the sense of weight, and the sense of sight. 
 Experiments of the same sort show the same sort of 
 results upon other portions of the body, and make it 
 probable that there cannot be the strongest health with- 
 out the strictest abstinence from all intoxicating drink. 
 
 b. Our self-respect requires ils to be temperate. 
 
 No one can respect himself who lets a self-indulgent 
 habit rule him. The self-respecting man has self-con- 
 trol. He masters his indulgences. When he lets these 
 master him, he is a king who has thrown away his crown, 
 who, when he sees what he has done, feels his folly with 
 the deepest shame. He cannot recover his self-respect 
 until he has regained his self-control. 
 
 Indulgence in strong drink soon becomes an over- 
 powering habit. A little indulgence is a little thread 
 which a child can easily snap asunder. But many little 
 threads can make a cord which all the might of the 
 strong man cannot break. A little indulgence in strong 
 drink, which any one might at the first have controlled, 
 can soon be multiplied into a habit which no human 
 power can overcome. Men have often striven pitcously 
 against this habit, only to find it as resistless as it is 
 relentless. Unnunibered multitudes have lost their 
 self-control and have gone down helpless and hopeless
 
 DUTIES TO ONE S SELF. 2/ 
 
 to drunkards' graves because of a little indulgence 
 which, at the time, seemed both small and harmless. 
 He who would keep his self-respect and self-control, 
 unmastered by any self-indulgence, will wisely guard 
 himself against the slightest peril to them. A wise 
 man will resist the very beginnings of danger, 
 
 c. The good of others j-equires its to be temperate. 
 
 We are all doing — or at least we ought to be — 
 some sort of work for others, and we cannot do this 
 work in the best way unless we are temperate. It has 
 been proved by careful experiment that a healthy per- 
 son can endure more hardship and perform more work 
 without strong drink than with it. Strong drink saps 
 the energy and lessens the power of any one. When 
 indulgence in it has become a habit, the workman is not 
 only weaker, but he cannot be depended upon to do his 
 work with faithfulness. Both his body and his will have 
 lost in strength. An intemperate person cannot be trusted 
 in any employment. He has thrown away his own good 
 by his intemperance, and the good of others also. 
 
 We can best help others to a better life when we are 
 temperate. We owe it to others that we should live a 
 life which they should copy. We have no right to any 
 self-indulgence which is likely to lead others astray.
 
 28 DUTY. 
 
 We should be pure and temperate, not only for our own 
 sake, but that others may be pure and temperate also. 
 
 d. The ivJiole world requires that we be tetnperate. 
 
 Intemperance darkens the face of the whole world. 
 It is a curse whose terrible greatness we can hardly 
 state in terms too strong. It destroys health and life. 
 It ruins the body and degrades the soul. It leads 
 astray the powers of judgment. It inflames the pas- 
 sions and incites to vice and crime. It blinds the moral 
 sense. It weakens the will. It impoverishes the family. 
 It desolates the home. It imperils every human inter- 
 est. It throws a shadow over every prospect of the life 
 that now is, and darkens that of the life that is to come. 
 Its curse keeps on to coming generations. Children's 
 children reap the bitter harvest of a drunken parent's 
 sin. Well might the wise man say : — 
 
 " Who hath woe .'' who hath sorrow } who hath con- 
 tentions .? who hath babblings.-' who hath wounds with- 
 out cause .'' who hath redness of eyes ? 
 
 " They that tarry long at the wine ; they that go to 
 seek mixed wine. 
 
 " Look not thou upon the wine when it is red, when 
 it giveth his color in the cup, when it moveth itself 
 aright.
 
 DUTIES TO ONE'^ SEL*"NGELES. -•- c^ 
 
 "At the last it biteth like a serpent, and stingeth like 
 an adder." ^ 
 
 Intemperance also shows itself in other ways than 
 in the use of food and drink. The use of opium easily 
 becomes a deadly habit. The use of tobacco often 
 grows to an overmastering indulgence to which the 
 strong man yields himself a slave. It is one of the 
 saddest of all sights to see a man who has given up his 
 freedom. All the pleasure in the world cannot pay for 
 the loss one has who finds that he has chosen some 
 indulo-ence which his choice cannot control. The use 
 of tobacco often brings just this loss. It leads one to 
 sacrifice his freedom, and for this there is and can be 
 no sufficient compensation. 
 
 Moreover, the use of tobacco always brings to the 
 young a loss of bodily vigor, and is often a great and 
 manifest injury to the health of older persons. It also 
 makes men singularly thoughtless of the comfort of 
 others. There are few habits to which people give 
 themselves — in the civilized world — which seem to 
 brine: with them so little concern for the comfort of 
 others as those induced by indulgence in tobacco. 
 
 ^ Prov, xxiii. 29-32.
 
 30 DUTY. 
 
 (2) Duties to the Mind. 
 
 The great duty which every person owes to his mind 
 is to bring into use all its powers. Only thus can these 
 become strong and skilful. 
 
 Every person might have power enough if he could 
 but use it. We are told that if we could only get in hand 
 the force existing in a cup of water we could rend a 
 mountain with it. And it is just as true that if the 
 power locked up in any human mind were only set free 
 and set at work, there would be nothing too great for it 
 to do. The trouble is we do not learn to use our powers, 
 and thus they lie hid or run to waste. 
 
 It is the workers, the hard workers, who succeed. 
 "How can you do so much work?" asked a man one 
 day of Sir Isaac Newton. " By always thinking about 
 it," was the reply. 
 
 Every one therefore owes it to his mind to train its 
 powers. He should study them. He should learn what 
 they are. He should find out how to master them, and 
 not be satisfied until he can make them do his bidding. 
 It would be a new world if every one were fully master 
 of himself, and this might be and ought to be. 
 
 The training of the mind helps the body also. The
 
 DUTIES TO ONES SELF. 3 1 
 
 body gains strength and skill by a strong and skilful 
 mind. One can carry his mental training, just as he can 
 his bodily training, to excess, and make it harmful, but 
 within wise limits the body gains by all the training of 
 the mind. Statistics show that persons with well-trained 
 minds live longer and have better health than those who 
 chiefly try to train their bodies. 
 
 " So every spirit, as it is more pure, 
 And hath in it the more of heavenly light, 
 So it the fairer body doth procure 
 To habit in, and it more fairly dight 
 With cheerful grace and amiable sight ; 
 For of the soul the body form doth take ; 
 For soul is form and doth the body make."^ 
 
 One soon learns, in looking at his mind, that it does 
 different things. It knows, it feels, it wills. Knowing, 
 feeling, and willing show the three great powers of 
 mind, and our duty has to do with each of these. We 
 should shun every hindrance and seek every help in 
 training them. 
 
 " For he that is not wise himself, nor can 
 Hearken to wisdom, is a useless man."^ 
 
 ' Spenser : Hymn in Honor of Beauty. 
 2 Hesiod : Works and Days.
 
 32 DUTY. 
 
 A. The training of our power of knowing. 
 
 There are three kinds or ways of knowing which 
 belong to every human mind. There is the way in 
 which we know what we see and hear and smell and 
 taste and touch, and this we call the way of knowledge 
 through the senses. Then there is the way in which 
 we know by thinking over all that the senses have given 
 us, and this we call knowledge through the thought or 
 judgment. Then there is another way of knowledge, 
 wider and higher, which gladdens the human mind by 
 revealing to it not simply that which is, but that which 
 ought to be. And this knowledge — the knowledge 
 which makes us truly wise — may be fitly called the 
 knowlcdire of wisdom. How then shall we train each 
 of these powers of knowing ? 
 
 They should all be trained to find the truth of things. 
 Truth alone has power, and only in knowing the truth 
 do we become both strong and free. 
 
 a. Our senses should be trained to observe things as 
 they arc. We should learn to note carefully what takes 
 place in the world around us. Unnumbered lessons of 
 truth and wisdom for us are on every hand, and we can 
 learn them if wc keep an open eye. We may be sur- 
 prised to find, by careful watching, how much more
 
 DUTIES TO ONES SELF. 33 
 
 there is than we had ever noticed in our most familiar 
 thin<rs. 
 
 o 
 
 Robert-Houdin, the French conjurer, taught his 
 child to walk quickly past the great shops in Paris, and 
 at the same time to observe closely, that he might after- 
 wards recall what was displayed in their windows, and 
 the boy's success made many people marvel. But such 
 success would cease to be a wonder to any one who 
 should carefully train his senses to observe the truth 
 of things around him. We cannot easily set limits to 
 what any one might gain if he should carefully keep 
 watch of what his senses might show him. It is wrong 
 to be idle or heedless when such great gains may be so 
 near. 
 
 b. In caring for our thoughts we should, in the first 
 place, learn to study. To study is to think steadily upon 
 something, and this we should do until we get the power 
 of close and steady thought. We should put our heart 
 in our work. He who has his heart in his learning, 
 said a Greek orator,^ will soon have his learning in his 
 heart. 
 
 To gain strength of thought and skill in thought, we 
 need be careful, most of all, that all our thoughts be 
 
 ^ Isocrates. ,
 
 34 DUTY. 
 
 I 
 
 true. We should accustom ourselves to accuracy in all 
 things. We should be watchful lest our thoughts be 
 warped by our wishes, or dwarfed by want of knowledge. 
 We should be constantly learning and constantly willing 
 to be taught, so that neither our ignorance nor our self- 
 will should blind us to the truth. 
 
 c. To gain the light of highest wisdom we should set 
 ourselves where the light shines. We should familiarize 
 ourselves with the highest things in beauty, truth, and 
 goodness, and turn away from what is ugly, false, and 
 wrong. It is the good which makes good. It is the 
 knowledge of what is best which inspires us to attain 
 what is best. It was when Correggio first saw some of 
 the greatest pictures in the world that he cried out : 
 "Thank God, I, too, can be a painter." And so ever 
 the works as well as the 
 
 " Lives of great men all remind us. 
 We can make our lives sublime." ^ 
 
 B. The training of our pozvcr of feeling. 
 
 We should be watchful of our feelings as well as of 
 our thoughts. It is both a great privilege and a great 
 peril to be able to feel. Nothing is better for a person 
 
 ^ Longfellow : Psalm of Life.
 
 DUTIES TO one's SELF. 35 
 
 than strong and deep feeling when led by wisdom, and 
 nothing worse than the same feeling when left to folly. 
 Out of the heart are the issues of life, and we should 
 keep this fountain of our feelings, therefore, with all 
 diligence. 
 
 There are three kinds of feeling to which every one 
 should give his special care. These are those belonging 
 to the love of pleasure, the love of admiration, and the 
 love of property. 
 
 In caring for these, we should see that our love of 
 pleasure should be pure, that it should be helpful, and 
 that it should never give way to despondency ; that our 
 love of admiration should make us worthy to be admired ; 
 and that our love of property should be kept free from 
 covetousness, from avarice, and from gambling. 
 
 a. The love of pleasure. 
 
 (a) We should keep our pleasures pure. 
 
 Our love of pleasure should never cause a blush or 
 give a sense of shame. It should always be a stream 
 of gladness, pure and clear. Whatever pleasure is im- 
 pure leaves a stain upon the soul, which by and by 
 becomes a sting. 
 
 If we would keep our pleasures pure, we should keep 
 our thoughts pure. Our feelings are fed and strength-
 
 2)6 DUTY. 
 
 ened by our thoughts, and we should shut out every 
 thought which might bring in a wrong desire. The 
 books we read, the talk we hear, the scenes on which 
 our fancy dwells, do much to turn and tinge the current 
 of our feelings, and we should watch them all. 
 
 We should guard against the early impulse to impure 
 pleasures. Evil wishes are foes which we should fight 
 as soon as they appear. If we resist them, they will 
 flee ; but if we dally with them, we are already overcome. 
 
 Of course the first impure deed, however small it 
 might seem, will be shunned by every one who would 
 keep his pleasures pure. 
 
 {b) We should keep our pleasures helpful. 
 
 All our pleasures ought to do us good. They should 
 refresh us like the sunlight and the air. In every pleas- 
 ure we should find renewal of our strength. It should 
 be to us a re-creation. A pleasure which harms body 
 or mind must be wrong. 
 
 It is right that we should have amusements. Every- 
 body needs them, but all amusements are not therefore 
 right ; neither are any right at every time and place. 
 Play has its place in life as well as work, and we should 
 keep it in its place. 
 
 The joy of play is a jewel which one need not be
 
 DUTIES TO ONE S SELF. 3/ 
 
 ashamed to wear, but one does not wear his jewels all 
 the while, nor is everything that glitters gold. 
 
 (c) Our love of pleasure should keep us from despond- 
 ency. 
 
 True pleasure is true health, and to the healthy soul, 
 if weeping may endure for a night, joy cometh in the 
 morning. The healthy soul looks for the light when- 
 ever it feels the darkness. It does not let itself be cast 
 down by its sorrows. However dark the night, it knows 
 the day will come. We should keep our souls in health 
 all the while. They should be like the sea, whose sur- 
 face only is disturbed by storms. 
 
 d. TJic love of admiration. 
 
 This is not, in itself, to be condemned. We may 
 properly desire the good opinion of others. All human 
 fellowship would cease if no one cared what others 
 thought about liim. But to desire the admiration which 
 we know is not deserved is like feeding on the fabled 
 fruit, which was all fair outside but filled with ashes. 
 To wish it would show an appetite depraved, and to 
 attempt to live upon it would do away with life. The 
 only honor which we ought to wish is that which hns 
 been won first of all from our own hearts. If we 
 are worthy of our own approval, we shall soon or late
 
 38 DUTY. 
 
 have also that of others ; and if we are unworthy, 
 their approval could but give us in the end a terrible 
 disgust. 
 
 We should therefore guide and guard our love of 
 admiration. We should guard ourselves against desir- 
 ing what has no foundation. We should seek greatness 
 rather than a show of greatness, and honor rather than 
 applause. There is wondrous wisdom in the words : 
 "Whosoever exalteth himself shall be abased, and he 
 that humbleth himself shall be exalted." ^ If we have 
 true worth, we need not be disturbed by thinking others 
 do not know it, and we need not exert ourselves to make 
 it known. There is never any light which does not 
 shine, and true gold needs no gilding. 
 
 c. The love of property. 
 
 The love of property needs even more watch and care 
 than does the love of pleasure or the love of admiration, 
 for it deadens the conscience more than either of these. 
 A person who has let his love of pleasure or his love 
 of admiration lead him far astray has times when he 
 clearly sees, and is bitterly ashamed of his folly ; but he 
 whom the love of property controls seems to have well 
 nigh lost the sense of shame. The miser does not know 
 his misery, and is a wretch beyond compare. 
 
 1 I.uke xiv. 1 1.
 
 DUTIES TO one's SELF. 39 
 
 To keep the love of property from mastering us, we 
 should foster the grace of giving. If we have but little, 
 we can probably find something we can give to those 
 whose need is more than ours. The love of property 
 may be quite as strong, and may as much need to be 
 broken in the man of little means as in the man of 
 millions. 
 
 For keeping watch and care over the love of property, 
 we need to guard especially against covetousness and 
 avarice and gambling. 
 
 {a) Covetousness. 
 
 To covet anything is to wish for it earnestly. For 
 some things this is right. We cannot wish too earnestly 
 for purity and goodness. But to covet what belongs to 
 another which we could have only by depriving him of 
 his possessions is a selfish wish which if encouraged 
 takes away all freedom from our feelings. To covet 
 property soon makes a man a slave. 
 
 {b) Avarice. 
 
 Covetousness is the greed to get, and avarice the 
 greed to keep what we have got. The avaricious man 
 hoards his money ; he loves it for its own sake, and will 
 not spend it for his farther pleasure. He is not happy. 
 He seeks for happiness from his hoardings, but his
 
 40 
 
 DUTY. 
 
 increasing gains only increase his misery. No beggar 
 is more dependent, and no slavery more ignoble. 
 
 (c) Gambling. 
 
 To gamble is to risk one's possession of anything 
 upon chance. The gambler is willing thus to risk what 
 he has in the hope of gaining more. But in doing this 
 he gives up reason and takes chance instead of reason 
 as his guide. This is, in the exact sense, unreason- 
 able, and therefore always wrong. Whether the amount 
 risked be little or large, no one can let it turn on chance 
 without turning himself away from reason. For this 
 his reason, if it be not altogether dead, will make him 
 assuredly ashamed. 
 
 Gambling weakens, and if kept up destroys, one's sense 
 of honor. It is dishonorable to get gain from another 
 which he does not freely give, and for which he gets no 
 fair return. This dishonorable act the successful gam- 
 bler always does ; and as the unsuccessful gambler is 
 always willing to do the same, both parties are guilty of 
 dishonor. 
 
 Gambling is not necessarily dishonest, for both par- 
 ties in the game may have a clear agreement to abide 
 the issue ; but it is always degrading, for no person has 
 the right to enter into any such agreement. It is, more-
 
 DUTIES TO ONE S SELF. 4I 
 
 over, very likely to be dishonest, for the gambler can 
 hardly play without the wish that he may get that for 
 which he knows there is no fair return. 
 
 Betting, for any amount however small, is the same 
 sort of wrong. It is the setting aside of reason which 
 should always rule. When a person does it, he blind- 
 folds himself, even though his first and clearest duty is 
 to see. 
 
 C. The training of onr poivcr of willing. 
 
 a. Our free will is the crown of all our powers, and 
 our first duty to it is to maintain its freedom. Freedom 
 is obedience to what is true and right, and to keep free, 
 we must keep the right rule. 
 
 " He is a freeman whom the truth makes free, 
 And all are slaves beside." ^ 
 
 He who committeth sin is the slave of sin, and no 
 person should ever consent to be a slave. He should 
 guard his liberty with closest watchfulness against 
 the tyranny of custom, the tyranny of other people's 
 opinions, and, most of all, the tyranny of his owii 
 desires. A free will is free from wilfulness. 
 
 b. Every person also has a duty to his will to make it 
 
 1 Cowper : The Task, Book V.
 
 42 DUTY. 
 
 a strong will. A strong will is a free will full of energy. 
 It holds fast to the truth, and does with its might what 
 it finds to do. It has the valor which is the essence of 
 virtue. It is the will of a hero courageous to attack 
 what is wrong, and brave to defend what is right. It 
 never fears to tell the truth or keep its word. 
 
 A strong will is very different from a selfish will or a 
 stubborn will. A selfish will is always blind, and a 
 stubborn will is always narrow ; but a strong will sees 
 clear and far, and therefore neither fears nor falters. 
 Every one can draw from the fountain of his freedom 
 this living stream of energy if he chooses, and every 
 person ought to choose it with unfailing purpose. 
 
 A strong will is always ready for its duty. It needs 
 no urging. Mr. Lincoln's first call for troops was sent 
 out the fifteenth of April, 1861, and on the nineteenth 
 of that same month Grant was drilling a company of 
 volunteers at Galena. 
 
 We may show our strong will in the life of every day. 
 Every one has foes to fight, and may be a hero. Virtue 
 is only another word for bravery, and virtue and heroi.siu 
 are the same word. There is a constant call on every 
 one of us to be brave. Our love of ease or self-indul- 
 gence is ever liable to set itself against our sense of
 
 DUTIES TO ONE S SELF. 43 
 
 right and duty, and unless we use all our strength of 
 will we may at any time be overcome. We should, 
 therefore, never let ourselves be taken unawares. We 
 should be on our guard against what might seem little 
 dangers. Our hardest foes to master may often lurk in 
 some little self-indulgence. Let us look for these and be 
 ever wary. We should never think a course to be right 
 simply because it is pleasant. The right road is always 
 pleasant at the end, but is often a thorny path at the 
 beginning. He who would be a hero will never turn 
 aside from hard things because they are hard. He will 
 never shirk an irksome duty or give himself to play 
 when he has hard work to do. 
 
 The strong will is a persevering will. It holds fast 
 what is good. It has set itself on doing right, and does 
 not give up to hardships, or turn aside from any danger. 
 He who is resolutely willing to do his duty, as every 
 one ought to be, is never discouraged. To be discour- 
 aged, is to show a lack of bravery, and thus to fail in 
 virtue. 
 
 He who has the strong will can say No. He can re- 
 sist all enticements to do wrong. He can stand alone 
 against all others in what he sees to be right. This is 
 often the hardest thing that any one can do. It is easy
 
 44 DUTY, 
 
 to follow others, but to stand out against them when we 
 see that they are wrong, shows the rarest and the hard- 
 est kind of courage. He who can do this is a hero. 
 
 (3) Duties to Others. 
 
 We have been talking about duties to ourselves, which 
 would lay their claim upon any person, even if he were 
 alone upon the earth. But no person is alone upon the 
 earth, and no one has the right to shut himself up, or 
 hold himself aloof from others. If he should try to live 
 in solitude, he would still have social duties, and these 
 would bind him so long as he should remain alive. We 
 cannot hide ourselves so secretly that duties to others 
 will not find us. 
 
 / Our duties to our kind reach as far as human beings 
 can be found. Human hearts are bound together, the 
 world over, and nothing can happen to one anywhere, 
 without affecting others everywhere. To see our duties 
 to our kind therefore, we should have wide views."^; While 
 we have special duties to our friends, our family, our 
 country, we should guard ourselves against the narrow 
 thought, which would satisfy itself with these, and which 
 does not reach to human life wherever found. 
 
 Owe no man anything, but to love one another, covers 
 all our duties to others.
 
 DUTIES TO OTHERS. 45 
 
 This maxim reaches over two great fields. It takes 
 in what is due to a man's rights and what is due to his 
 needs. 
 
 Every human being has certain rights which he may 
 claim until they are forfeited by his own act, and beyond 
 this also he possesses certain needs which remain until 
 removed by the act of another. The rights mark his 
 independence, while his needs show how little any 
 human being can stand alone. What is due to a per- 
 son's rights is the duty of justice^ what is due to his 
 needs is the duty of kindness. These two, then, — the 
 duty of justice and the duty of kindness, — are what 
 each man owes to his fellow-men. 
 
 (i) Duties of justice. 
 
 Justice requires every person to render what is due 
 to every other person's rights. As there are various 
 rights, so there are various duties. 
 
 A. The duty of courtesy. 
 
 The first duty of justice to others is that of courtesy. 
 Every human being owes this duty to every other. 
 Such is the dignity of human nature, and such the 
 rights which it may claim. 
 
 The duty of courtesy is quite independent of rank or 
 station. It is more and better to be a man than to be a
 
 46 DUTY. 
 
 king. Men are children of God, and no station can be 
 so glorious as to outshine or so ignoble as to obscure 
 the light of this high parentage. We should therefore 
 honor all men, the poor and the weak as truly as the 
 rich and the strong. The vicious man or the criminal, 
 however abandoned, is still a man, and however we 
 may abhor his vice or crime, we may not abhor him. 
 
 The duty of courtesy requires respectful treatment of 
 every human being by every other wherever this can be 
 shown. There are forms which common use has set for 
 showing this respect, but the great thing needed is a 
 respectful heart, and this will always show itself in 
 a respectful way. We should therefore cultivate such a 
 heart. We should seek to be respectful. We should 
 accustom ourselves to courteous thoughts and ways. 
 We should be civil in word and deed. All vulgarity or 
 rudeness of speech or manner will be shunned by every 
 heart which values virtue. 
 
 B. The duty of doing no liarni to another s life. 
 
 To take the life of another, who has not forfeited it by 
 his own act, is felt by all to be one of the greatest of 
 crimes. We may and should defend ourselves from 
 attack, and he who attacks us has thereby given up his 
 right to his life to a degree which permits us to take it,
 
 DUTIES TO OTHERS. 47 
 
 if necessary to preserve our own. Both the courts and 
 our own consciences, in such a case, acquit us of all 
 wrong. But if we strike a needless blow, even in self- 
 defence, we are not justified. 
 
 To plan to take another's Ufe is condemned by the 
 courts and by the common judgment of men, even if 
 the plan is not carried out. And to be willing to make 
 such a plan, even if never noticed by the courts, would 
 be felt by every healthy conscience to be wrong; so 
 sacred is human life. 
 
 The duty of doing no harm to another's life forbids 
 all hurt in wantonness or ill-intent to another's body. 
 All thoughtless sport, all malice or revenge which brings 
 upon another's body pain or injury, is not only doing 
 wrong to the doer's own soul in his exercise of unlawful 
 passion and his want of self-restraint, but grossly wrongs 
 the other's rights. The duty we have already noticed 
 of preserving our own life and health makes it clearly 
 our duty ever to regard the bodily well-being of 
 another. 
 
 C. Tlie duty to j-espect another s right to freedom. 
 We must keep in mind that it is the truth only which 
 makes us free. True freedom is obedience to the truth. 
 One is therefore free, not because he can do what he
 
 48 DUTY. 
 
 chooses, but because he does and chooses only his duty 
 to the truth. If every one were to do only what he 
 might choose to do without regard to what he ought to 
 choose, every one would be a slave, and there could be 
 no society among men. One has the right to freedom 
 because he has the power to know and choose the 
 truth. 
 
 All men are born with an equal right to freedom. 
 They are not born with equal powers of body or of 
 mind, or with equal possession of many other privileges, 
 but the right of freedom comes with their life, and 
 belongs to all alike. The child needs control and care 
 and education to fit him for the use of this high gift, 
 and older persons still need law and government to 
 restrain and teach them so that they may know and 
 keep their freedom. So also wrong-doers become the 
 slaves of wrong and need to be restrained. But all 
 these looked at closely only make more evident the rule 
 that freedom is the birthright alike of every human 
 soul. Every one ought to sec this as fully in another 
 as in himself. It is as much his duty to respect 
 another's freedom as to keep his own. 
 
 This great duty has various branches, as there are 
 various fields of freedom.
 
 DUTIES TO OTHERS. 49 
 
 a. Freedotn of person. 
 
 Slavery in the sense that one man may be owned as 
 property, and be bought and sold by other men, is now- 
 acknowledged to be a wrong, and has well-nigh ceased 
 throughout the Christian world. But there are other 
 ways of interfering with another's personal freedom still 
 found among us, which have all the wrong and some- 
 times all the cruelty of slavery. These are often seen, 
 as when the rich and strong bind the poor and weak, 
 or when the poor and weak band together to put bur- 
 dons upon the rich and strong ; when the employer 
 exacts undue conditions of his workmen, or the work- 
 man of his employer, or of his fellow-workman; or — 
 to put them all together — when one uses any power 
 or privilege which he possesses to hamper any power 
 or privilege of another. 
 
 We must remember all the while that human beings 
 have their right to freedom simply because they are 
 human, and not because of any power or privilege which 
 only some possess. And when we fail to think of this, 
 and let our thoughts be led in ways which keep another 
 from exactly the same freedom as our own, we have 
 turned ourselves away from the truth, and have put 
 upon ourselves the same bondage which we seek to 
 bring upon him.
 
 50 DUTY. 
 
 b. Freedom of t J ion g J it. 
 
 It is very easy to dislike those who think differently 
 from ourselves. We are apt to treat them harshly. 
 Some of the greatest cruelties have come from the 
 unwillingness of people to tolerate a different way of 
 thinking from their own. 
 
 But all this is wrong. We have no right to judge 
 another, or to condemn him for his opinions. We do 
 not know his inner thoughts as he does. If we could 
 see the reasons for them as they seem to him, and could 
 know the exact interpretation he gives them in his inner 
 soul, we might for aught we know approve them. Each 
 mind must always have some light which does not shine 
 upon another. And where so much is hid we may not 
 condemn. 
 
 We ought to practise ourselves and yield to others 
 perfect freedom of thought. We should watch closely 
 that we ourselves do not take narrow views, and are 
 not blinded by our prejudices or our passions. We 
 shmild bring all our judgments into the light of truth, 
 and when we find this light we should let it shine on 
 other minds as well as on our own. In this way only 
 should we seek to change their thoughts. It is not the 
 uncontrolled thought, but the thought controlled by the 
 truth, which is truly free.
 
 DUTIES TO OTHERS. $1 
 
 Moreover if we could control another's thought by 
 any other force than that of the truth, we should find 
 that, when its freedom had ceased, the thought itself 
 had ceased. Thought cannot live if enslaved. The 
 light of truth is the only living power of thought, and 
 when this is given up for any other guidance, the 
 thought has lost its life and light. All intolerance, or 
 persecution for opinion's sake, is the same sort of 
 folly as would be the putting out of a person's eyes 
 in order to make him see. 
 
 c. Freedom of conscience. 
 
 Conscience we have called the eye and ear with which 
 the soul sees and hears the light and voice of duty. It 
 is our most precious possession. It is altogether price- 
 less. But to keep the conscience clear and keen and 
 ever growing, we must keep it free. The only mas- 
 tery which should control it is that of the truth, in 
 which alone is freedom. We should be careful lest 
 our own consciences be dimmed or dulled by putting 
 anything in the place of their own discernment of 
 duty, and we should be just as careful to maintain 
 the freedom of another's conscience. We may pro- 
 claim the truth, but we may not persecute another 
 who will not hear or heed it. To his own master
 
 52 DUTY. 
 
 he standeth or falleth, and who are we, that we should 
 judge him ? 
 
 d. Freedom of eonduct. 
 
 Freedom, as we have so often noted, is obedience to 
 the truth. It is therefore always dutiful. It is the child 
 of law, and is therefore always law-abiding. When our 
 own self-wills are put in the place of the truth, or 
 our passions or desires rule us, instead of duty, this is 
 slavery, and not freedom. Unbounded liberty is as 
 different from unlimited license, as peace is different 
 from war, or life from death. 
 
 Keeping this in mind, we need never fear the enlarge- 
 ment of liberty. On the other hand, we should desire 
 this and labor for it. Wherever the truth is, there is 
 freedom. Whenever therefore we seek to give free- 
 dom its widest range in the conduct of men, we should 
 first and foremost seek to bring upon men's minds the 
 clear light and unerring voice of the truth, 
 
 •' Truth is the strong thing. Let man's life be true ! " ^ 
 
 D. Tlie duty of respecting another s right to property. 
 
 Property is what one has the right to use as he will. 
 There are two kinds of property. That which can be 
 carried about with the owner, as goods or money, is 
 
 1 Browning: In a Balcuny.
 
 DUTIES TO OTHERS. 53 
 
 called personal property ; and that which is fixed aiul 
 cannot be carried about, as land and houses, is called 
 real estate. 
 
 There can be no property where there is no freedom. 
 Anything which has never been owned can never have 
 an owner until some one takes it who is free to use it 
 as he will. A slave can never own property. 
 
 The right to property therefore always comes, in the 
 first place, from what some one has freely done. He 
 has taken what had no owner and made it his by his 
 own free deed. His first property comes from his free 
 appropriation of what nature furnishes for his free use. 
 Then he adds to this his labor, and makes something 
 of use or beauty which nature had not made. This he 
 owns. It is his property because he has made it with 
 his own free work out of what he also owned. If he 
 is the sole producer, the product belongs solely to him. 
 He can give it away, he can leave it to his descendants, 
 and thus yield to others his right over it, or he may be 
 summoned to surrender it to society, as he may his life, 
 when some high duty calls him ; but till something of 
 this sort comes in, he has a right to his property as 
 he has to his freedom or his life, and with this right 
 another may not interfere.
 
 54 DUTY. 
 
 A person may misuse his property so that it may 
 harm both him and others, but this is true of every 
 privilege, and ought not to hinder us from seeing that 
 the rights to property are sacred rights which every 
 one should sacredly maintain. If these rights were dis- 
 regarded, all peace and freedom would disappear, civil- 
 ized life would sink to that of the savage, and that of 
 the savage would soon reach that of the brute, 
 
 a. The right to property makes it wrong to steal. 
 
 To steal is to take for our own pleasure, and without 
 the consent of the owner, anything belonging to another. 
 It may be secret or open, it may be for little things or 
 large things, but in every case it is clearly wrong. 
 Thou shalt not steal is a very old commandment, but 
 the human conscience never ceases to bear witness to 
 its authority and power. 
 
 However small the thing stolen, to steal is never 
 small. The stealing shows a willingness to disregard 
 another's rights, and this cannot be measured by the 
 size or value of what is stolen. The right of the owner 
 to the least part of his property, is as complete as his 
 right to the greatest, and he who would take the least 
 has shown the choice which would take the greatest also 
 if opportunity should favor.
 
 DUTIES TO OTHERS. 55 
 
 b. All attempts to gain another's property by fraud 
 are of course wrong. All cheating at trade, all false 
 weights and measures, all neglect to pay an honest debt, 
 all dishonest dealings of any kind, would be abhorred 
 by every pure soul. An honest person is honest every- 
 where and in everything. 
 
 E. The duty of sustaining another s good name. 
 
 We ought not only to show courtesy to others when 
 we are with them, but we have a duty to their good 
 name when absent from them. A good name is very 
 precious. It is rather to be chosen than great riches. 
 If therefore we rob a person of it by our word or deed, 
 we have robbed him of what is worth more to him than 
 silver or gold, and the stain of the thief rests upon us. 
 
 To speak evil of others, to hold them up to ridicule 
 or reproach, is a wrong which reaches farther than per- 
 haps we think. Society depends upon the good name 
 of its members. People could not live together but for 
 their good name. To destroy the good repute of a single 
 person is to disturb the order and darken the peace of 
 the whole community. For this cause the civil law puts 
 heavy penalties upon what we call slander and libel. 
 Slander is a statement made by word of mouth against 
 another's good name, and libel is a statement of the
 
 56 DUTY. 
 
 same sort put in writing or in print. These are crimes 
 against good order. They weals;en our respect for 
 others. They open the door to the invasion of every 
 right. 
 
 When evil deeds are threatening others, it may be 
 right for us to make the evil-doer known. It is right 
 to testify in court to all our knowledge of a crime, 
 but it is only when society needs the knowledge for 
 its own defence that it becomes right to disclose it. 
 
 F. The duty of trutJifnliicss to others. 
 
 We have already noticed the duty of keeping all 
 our inner thoughts obedient to the truth. Thus only 
 do we gain freedom of thought and strength of thought. 
 
 But we have the wonderful gift of speech by which 
 we can tell our thoughts to others. The gift of speech 
 is given to us that we may give to others what we 
 think and feel. It ought, therefore, to be truthful. 
 It has become all perverted, and has lost its meaning, 
 if it is untruthful. The untruthful person has put the 
 mint's stamp upon a piece of base metal. His word 
 is a counterfeit coin. When we say to others what 
 we do not think or feel, we have used the power of 
 speech to overthrow the very purpose for which this 
 power was given to us. We could not utter a greater
 
 DUTIES TO OTHERS. 5/ 
 
 reproach upon the Wisdom which has endowed us with 
 this high gift, and in our own secret hearts also we 
 feel that we could not utter a greater reproach against 
 ourselves. Untruthfulness is cowardice and treachery. 
 Every conscience feels its baseness. There is nothing 
 we resent so quickly or with so keen a feeling as the 
 charge that we have been untruthful. 
 
 We should guard ourselves against violating the 
 truth in what we call little things. We should weigh 
 our words and should not speak at random. We ought 
 to live so that every one should trust us. Our prom- 
 ised word should be very sacred to us. We should 
 never make a promise which is not right, but a right- 
 eous promise should be kept though it cost us dearly. 
 Regulus kept his promise to the Carthaginians, though 
 he knew it would cost him his life, and the whole 
 world honors him for it wherever the story is told. 
 
 Moreover, untruthfulness would cause society to dis- 
 appear. We cannot live with others in unity and free- 
 dom if we are not truthful. 
 
 G. The duty of doing our ivork for others honestly 
 and well. 
 
 It is related that Hiero, king of Phlius, once said to 
 Pythagoras : " Tell me, O lover of wisdom, what is
 
 58 DUTY. 
 
 thy occupation." To which Pythagoras replied : " O 
 Hiero, thou knowest the manner at the Olympian 
 games, how that some come to contest for the prize, 
 and some to sell their goods, and some to see their 
 friends and have good cheer, while others come simply 
 to look on. Know then that I belong to this last class. 
 I am occupied solely with looking on." But in saying 
 this he forgot, as Lord Bacon has remarked, that in 
 this world it is permitted only to God and the angels 
 to be lookers-on. 
 
 No man liveth unto himself. No one can find his 
 own wants supplied without some help from others. 
 Every one has therefore something to do for others in 
 return for what they do for him. We are servants 
 of each other, and we ought each to see that we render 
 our service honestly and well. We may be very weak, 
 and what we can do may seem very small ; but if wc 
 can give for the service given to us only a grateful look 
 or word, we should give it from the heart. It is not 
 the size of the deed but the spirit of the doer which 
 signifies. 
 
 In the constant work going on in the world, the 
 work of employers and employed, there should be no 
 need of any other eye to watch the worker than his
 
 DUTIES TO OTHERS. 59 
 
 own. No watchful eye should be so clear and close 
 as that with which we each should watch ourselves 
 in all our work. Every work will, by and by, find 
 out its worker and will bring its true return of honor 
 or disgrace. To the doer belongs his deed. " Why 
 do you take such pains with that part of your work 
 which is not seen .'' " one asked of a great Greek artist. 
 "The gods will see it," was the calm reply. 
 / H, Tlie duty of giving to otJiers a good example. 
 
 Every person's life is a photographic plate on which, 
 with more or less distinctness, the forms of the other 
 lives around him are imprinted. We do not mingle 
 much with others' lives without the likelihood that 
 we shall take on somewhat of their likeness. Evil 
 communications corrupt good manners, while a soft 
 answer turneth away wrath. Instruction by precept 
 has very little force in comparison with the incite- 
 ment of example. 
 
 Every one is thus moved by example, and every 
 one has the duty of setting a good example before 
 others. We should be watchful, lest we harm another 
 by our word or deed. We should guard our habits 
 and our constant conduct, that others be not thereby 
 led astray. He who purposely tempts another to do
 
 60 DUTY. 
 
 wrong is himself guilty of a double wrong, — the 
 wrong wrought by the deed done, and the wrong of 
 leading the doer of it astray; while he who thought- 
 lessly puts temptation in another's way ought to 
 have been thoughtful, and is not guiltless. 
 
 (2) Duties of kindness. 
 
 We have not done our full duty to others when we 
 have been only just. We ought to be kind as well. 
 Justice strives to satisfy the rights of others, but 
 kindness seeks to supply their needs. These two 
 are very different. Justice would set human lives as 
 trees are planted in an orchard, each one in its place, 
 and each one pruned and kept from trenching on 
 another's ground. But kindness grafts one human 
 life upon another and makes of many lives one living 
 growth. Kindness would join all lives in unity. It 
 does not simply move where justice leads. It does 
 not shine upon the good alone. Its light falls also 
 on the evil and unthankful. It has its sympathy for 
 every sorrow. It would supply all needs. Justice is 
 exactly honest. It pays all debts as they are due. 
 But kindness does not hold the scales to balance 
 debt and credit. It docs not simply seek exact ad- 
 justments. It has the open eye and open hand, to
 
 DUTIES TO OTHERS. 6 1 
 
 see and succor needy human lives, even where there 
 is no honest claim. 
 
 That kindness from each human being to all, and 
 from all to each, is a duty needs no proof. If proof 
 were needed, we should find it in the common speech 
 which calls charity the god-like virtue, and which 
 brands unkindness as inhuman. Let us note the 
 calls for kindness, and the ways in which it should 
 be shown. 
 
 A. The relief of poverty. 
 
 There are always the poor. If all the riches of the 
 world were divided equally among all people, some 
 would use their portion wastefully, and some would use 
 theirs wnsely ; some would soon lose all that they had 
 received, and some would soon gain much more, mak- 
 ing soon again as great an inequality as ever. What 
 then shall we do for the poor .^ If the poor have been 
 impoverished by fraud, if they have been deprived 
 dishonestly of what is rightly theirs, justice should 
 find a remedy and right the wrong. But it is only a 
 part, perhaps the smaller part, of the poverty of the 
 world which comes from the unjust dealings of man 
 with man. Vice and self-indulgence, sickness, igno- 
 rance, and want of thrift, great and unavoidable calami-
 
 62 DUTY. 
 
 ties, give constant cause for poverty. If all men's 
 dealings, therefore, with each other were done justly 
 and honestly, the poor would still be with us, and jus- 
 tice would know no way to reach them. Philosophers 
 who would regulate human life altogether by the prin- 
 ciples of justice have no means for the removal of 
 poverty but to let it alone. 
 
 But kindness is not satisfied with this. Kindness 
 moves towards the poor. It calls upon the strong to 
 bear the infirmities of the weak. It bids us seek out 
 want and destitution that we may give relief. If we 
 open our hearts, as we should, to what is kind, we 
 should be generous as well as just ; we should go to 
 the poor without waiting for them to come to us that 
 we may help them. If we can do but little, we shall 
 do what we can, if we are truly kind. 
 
 But we should be careful here. Charity should be 
 wise. It is quite ea.sy to try to help the poor by ways 
 which only harm them. The poor are human, and 
 should be led by all our efforts for them to a larger 
 sense of manliness. Our gifts should not impair their 
 self-respect or self-reliance. Otherwise they had 
 better not be given. We should not seek simply to 
 lift the burden from the poor, but to lift the poor them-
 
 DUTIES TO OTHERS. 63 
 
 selves above their burdens by the better thoughts and 
 larger life we bring them. Gifts of money, gifts of food 
 or clothing, gifts which satisfy a bodily want and go 
 no farther, are like water poured upon a desert, which 
 the desert soon drinks up and is as dry as it was be- 
 fore. But gifts by which we reach the inner life, and 
 through their bodily help give help also to the soul, 
 open a living spring in the desert and make the barren 
 land a fruitful field. True kindness is not satisfied 
 until the depths of human life are reached and 
 renovated. 
 
 B. TJie readiness to reeeive help. 
 
 It is more blessed to give than to receive, and if we 
 are truly kind, we should be as willing to receive as to 
 give. True kindness is not coy of proffered favors. It 
 receives them readily. It would be as unkind to others, 
 as it would be wanting in true self-respect, to try to 
 stand aloof when others try to help us. Genuine kind- 
 ness is as different from the shy and selfish spirit, 
 which is willing to receive only just what has been 
 given, as it is from the cold and calculating spirit, 
 which will give only just as much as has been received. 
 
 C. TJie seeking the good of otJiers ahvays. 
 
 If we are truly kind, we shall do all the good to others
 
 64 DUTY. 
 
 that we can. We shall give them our sympathy in their 
 sorrow and be ever willing to reach the helping hand 
 for their relief. We shall be watchful for occasions 
 when we can render others help. If we see a threat- 
 cnins: dan2:er to another which he does not see, kind- 
 ness would prompt us to guard him from it as we would 
 ourselves. If we are in a company where another's 
 good name is brought into reproach, true kindness will 
 not permit us to stay without some sign, at least, of our 
 disapprobation. Kindness would lead to a much more 
 careful treatment than justice requires of the person, 
 property, and reputation of another. Kindness guards 
 all rights as carefully as does justice itself. But it 
 gives its help beyond what any rights can claim. True 
 kindness is true charity, and charity never faileth. 
 
 D. Kindness to animals. 
 
 The duty of kindness is not fully done unless we are 
 also kind to animals. Cruelty to animals is a crime by 
 the laws of many states. In common speech it is 
 called inhuman. This is not because the animals have 
 rights, but because no person ought to cause a needless 
 pain to any creature. 
 
 Animals were given to us for our use, and we should 
 use them wisely. To be cruel to them or thoughtless
 
 DUTIES TO GOVERNMENT. 6$ 
 
 of their pain is to make ourselves hard-hearted and 
 indifferent to human sufferings as well. The merciful 
 man is merciful to his beast. 
 
 *' He prayeth best who loveth best 
 All things both great and small ; 
 For the dear God who loveth us, 
 He made and loveth all." ^ 
 
 (4.) Duties to Government. 
 
 There could not be any human society without some 
 sort of government. If there were only two persons in 
 the land, there would be need, when these were brought 
 together, of something to tell how each should act 
 towards the other. If more than two should come 
 together, this need would be still more apparent, and 
 where there are multitudes, nothing can be clearer than 
 that the very existence of their society depends upon 
 the existence of something which controls their inter- 
 course with one another. This control is government. 
 
 But such a need for government brings no burden. 
 Government is one of the greatest of blessings. 
 Though some kinds of government are much better 
 than others, any kind is better than none ; for to be 
 
 ^ Coleridge : The Ancient Mariner.
 
 66 DUTY. 
 
 without government would mean the destruction of 
 society, and this would mean the destruction of man- 
 kind. 
 
 We have therefore clearly certain duties to the gov- 
 ernment of the land in which we live. 
 
 (1) TJie duty of obedience. 
 
 The rules which the government lays down for our 
 control are called laws. These laws are very precious. 
 In a free land they are the source and strength of free- 
 dom. They ought therefore to be joyously obeyed. It 
 is true they are not always perfect ; they are sometimes 
 very imperfect. But unless they call upon us to do 
 what our conscience tells us we ought not to do, we 
 should obey them, seeking always, by all lawful means, 
 to make them better. 
 
 This duty of obedience is just as binding when we 
 are travelling or sojourning in a foreign land as when 
 we are in our own. 
 
 (2) The duty of service. 
 
 We owe the government more than simple obedi- 
 ence. We should serve it in every way we can. We 
 should not only be law-abiding ourselves, but should 
 seek to make others law-abiding also. If we have the 
 right to vote, we should use the right and cast our vote
 
 DUTIES TO GOVERNMENT. 6/ 
 
 honestly. If we are called upon to serve the govern- 
 ment in official station, it may be right for us to give 
 up cherished plans for other work, that we may do this 
 service. If there is a call for military service, we may 
 have a duty to respond. We should do whatever lies 
 within our power to make the government under which 
 we live wiser and stronger. 
 
 {3) The duty of paying tribute. 
 
 The government must tax its subjects for its own 
 support. It has no other means of support, and the 
 subject should render this support willingly and hon- 
 estly. He should not evade taxation. He should be 
 ready to pay his fair proportion of what the government 
 needs. All concealment of his property to avoid tax- 
 ation is a shirking of his duty.
 
 68 DUTY. 
 
 III. THE CULTURE OF THE MORAL LIFE. 
 
 There can be but one straight way between two 
 points, but there can be many crooked ones ; and so 
 there can be but one right path in a given case, though 
 unnumbered wrong ones. It is easy to go astray, and 
 we need great care to walk aright. The old Greeks 
 used to call wrong-doing a missing of the mark, and 
 this is easy, while to hit the mark needs a clear eye, a 
 steady hand, and careful training. 
 
 How shall we most surely walk in the right path ? 
 How shall we best gain this skill in virtue ? 
 
 We need to remember first that it is only the good 
 which makes good. Evil produces only evil. We do 
 not learn to do right by doing wrong. 
 
 We may make a mistake or meet a misfortune, which 
 having suffered once we may thereby learn to avoid the 
 second time. But to do wrong is more than a mistake 
 or a misfortune. It is a misbehavior which weakens the 
 will to do right, and makes it easier to do wrong than 
 it was before. To do wrong is to lose strength; and
 
 THE CULTURE OF THE MORAL LIFE. 69 
 
 even if it could ever teach one anything, his wrong- 
 doing would lessen his power to follow the teaching. 
 
 But to do wrong does not teach one. This is very 
 wonderful, but very clearly true. Any one who watches 
 human life will see the fact on every hand. Wrong- 
 doing does not give the doer any light, but only makes 
 his darkness deeper. Wrong-doing is always a deceiver. 
 It puts a lie in the place of the truth, and hides the 
 difference between them. The deception is, to be sure, 
 a wilful one ; but there are none so blind as those who 
 will not see. Nothing is more difficult than to dis- 
 lodge the delusions with which we find persons con- 
 stantly entangled by their wrong-doings. 
 
 Neither would one be taught if he had nothing but 
 the wrong-doing of another to teach him. If we had 
 been born in the dark, and had never seen or heard of 
 the light, we should not know even the darkness. The 
 darkness has no power to make anything known. It 
 cannot even make itself known. The light is sufficient 
 to show itself, and is needed to make known the dark- 
 ness. It is only by the light that we can see. 
 
 In like manner, if we were doing wrong all the while, 
 and there were nothing but wrong-doing all around us, 
 we should be blind and dead to all thought, either of
 
 70 DUTY. 
 
 the right or wrong, and nothing could ever awaken us 
 or make us alive but the light and life of goodness 
 coming to us from some one good and doing good. 
 
 It is only by the right that we can know the wrong. 
 The wrong alone can give no knowledge of anything. 
 It is like the darkness ; it cannot even make itself 
 known. 
 
 Hence it is that the danger of wrong-doing as seen 
 in its results is not sufficient to warn us. The right 
 only gives us any warning. The pitfall in our path 
 does not warn us by its yawning darkness until we see 
 it by a gleam of light. 
 
 In like manner, however terrible wrong-doing may 
 be, it never terrifies until, from some source, there 
 breaks through it a revealing of the light, like the 
 lifrhtniuii from a cloud. It is one of the saddest facts 
 of human life, and as strange as it is sad, that men 
 who follow vice can keep their course unchanged, not- 
 withstanding the destruction which other eyes can 
 clearly see awaiting them. 
 
 We do not therefore improve men by giving them 
 bad examples to study. Life alone begets life, and life 
 is nourished only by life. 
 
 It is not by the precepts of moral living, but by the
 
 THE CULTURE OF THE MORAL LIFE. yi 
 
 example of a moral life, that we are truly taught how 
 to live. The improvement of our moral life, its wise 
 and fruitful culture, will only come as we come close 
 to those whose lives of justice and of kindness, of 
 purity and of truth, both show us what goodness is, 
 and kindle us to goodness also. And if we can ever 
 find a life to show us what the Perfect Man upon the 
 earth can do and be, a life of perfect love, so just and 
 kind, so pure and true, that evil-doing fades before it 
 as the night before the morning, and goodness blos- 
 soms at its coming as the flowers at the coming of 
 the sun, will it not be wise to bring ourselves where 
 this Light of Life can shine upon us and give us light 
 and life and healing in its beams .^
 
 PHILOSOPHY. 
 
 Empirical Psychology; 
 
 or. The Human Mind as Given in Consciousness. 
 
 By Laurens P. Hickok, D.D., LL.D. Revised with the co-operation of 
 Julius H. Seelye, D.D., LL.D., Ex-Prest. of Amherst College, llimo. 
 300 pages. Mailing Price, $1.25; luiroductiou, $1.12; Allowance, 40 
 cents. 
 
 rpHE publishers believe that this book will be found to be re- 
 markably comprehensive, and at the same time compact and 
 clear. It gives a complete outline oi the science, concisely pre- 
 sented, and in precise and plain terms. 
 
 It has proved of special value to teachers, as is evidenced by its 
 recent adoption for several Heading Circles. 
 
 John "Baiscom, formerb/ Pres. Univ. 
 of iVi.scoiisiu, M((dison : It is an ex- 
 cellent book. It has done mnch good 
 service, and, as revised by President 
 Seelye, is prepared to do much more. 
 (Feb. 3, 1882.) 
 
 I. W. Andrews, Prof, of Intellec- 
 
 tual Philosophy, Marietta Coller/e, 
 O.: This new edition may be conli- 
 dently reconi mended as presenting a 
 delineation of the mental faculties .so 
 clear and accurate that the careful 
 student will hardly fail to recognize 
 its trutli in his owu experience. 
 {April 6, 1882.) 
 
 Hickok' s Moral Science. 
 
 By Laurens P. Hickok, D.D., LL.D. Revised with the co-operation of 
 ■luLius H. Seelye, D.D.. LL.D., p]x-Prest. of .\mherst t^oUcgo. 12mo. 
 Cloth. 288 pages. Mailing Price, $1.25; Introduction, $1.12; Allowance, 
 40 cents. 
 
 A S revised by Dr. Seelye, it is believed that this work will be 
 found unsurpassed in systematic rigor and scientific precision, 
 and at the same time remarkably clear and simple in style. 
 
 G. P. Fisher, Prof, of Chvrch His- 
 torij, Yale Volle;/e : The style is so 
 pors]>icuous, and at the same time .so 
 concise, that the work is eminently 
 
 adapted to serve as a text-book in 
 colleges and higher schools. In m.at- 
 ter and manner it is a capital book, 
 and I wish it God speed.
 
 I:i6 riiiLosorHY, 
 
 Lotze's Philosophical Outlines. 
 
 Dictated I'ortioiis of the Latest Lectures (at Guttingen and Berlin) of 
 Heniiaun Lutze. Translated and edited by George T. I^add, Pro- 
 fessor of Philosophy in Yale College. I'Jnio. (.'loth. About l.SO pages 
 in each volume. Mailing Price per volume, m.OO; Introduction Price, 
 80 cents. 
 
 rpiIE German from which the translations are made con.sists of 
 the dictated portions of his latest lectin-es (at Gbltingen, and 
 for a few months at Berlin) as fornnilated by Lotze himself, 
 recorded in tlie notes of his hearers, and subjected to the most 
 competent and thorough revision of Professor Rehnisch of Gbt- 
 tingen. The Outlines give, therefore, a matui-e and trustworthy 
 statement, in language selected by this teacher of philosophy him- 
 self, of what may be considered as his final opinions upon a 
 wide range of subjects. They have met with no little favor in 
 Germany. 
 
 These translations have been undertaken with the kind permis- 
 sion of the German publisher, Herr S. llirzel, of Leipsic. 
 
 Outlines of Metaphysic. 
 
 rPIIIS contains tiie scientific treatment of those assumptions 
 which enter into all our cognition of Reality. It consists of 
 three parts, — Ontology, Cosmology, Phenomenology. The first 
 part contains chapters on the Conception of Being, the Content of 
 the Existent, Reality, Change, and Causation; the second treats 
 of Space, Time, Motion, Matter, and the Coherency of Natural 
 Events ; the third, of the Subjectivity and Objectivity of Cog- 
 nition. The Metaphysic of Lotze gives the key to his entire 
 philosophical system. 
 
 Outlines of the Philosophy of Religion. 
 
 r OTZE here seeks "to ascertain how much of the Content of 
 Religi(jn may be discovered, proved, or at least confirmed, 
 agreeably to reason." He discusses the Proof for the Existence of 
 God, the Attributes and Personality of tlie Absolute, the Concei> 
 tions of the Creation, the Preservation, and the (iovernment, of the 
 ^^'orld, and of the World-time. The book closes with brief discus- 
 sions of Religion and Morality, and Dogmas and Confessions.
 
 PHLLOSOPHY. 127 
 
 Outlines of Practical Philosophy. 
 
 H^'HIS contains a discussion of Etliical Principles, Moral Ideals, 
 and the Freedom of the Will, and then an application of the 
 theory to the Individual, to INIarriage, to Society, and to the State. 
 ]\Iany interesting remarks on Divorce, Socialism, Representative 
 Government, etc., abound throughout the volume. Its style is 
 more popular than that of the other works of Lotze, and it will 
 doubtless be widely read. 
 
 Outlines of Psychology. 
 
 nnHE Outlines of Psychology treats of Simple Sensations, the 
 Course of Representative Ideas, of Attention and Inference, 
 of Intuitions, of Objects as in Space, of the Apprehension of the 
 External World by the Senses, of Errors of the Senses, of Feelings, 
 and of Bodily ^lotions. Its second part is " theoretical," and dis- 
 cusses the nature, position, and changeable states of the Soul, its 
 relations to time, and the reciprocal action of Soul and Body. 
 It closes with a chapter on the "Kingdom of Souls." Lotze is 
 peculiarly rich and suggestive iu the discussion of Psychology. 
 
 Outlines of /Esthetics. 
 
 T^IIE Outlines of ^Esthetics treats of the theory of the Beautiful 
 and of Phantasy, and of the Realization and Diffeient Species 
 of the Beautiful. Then follow brief chapters on Music, Architec- 
 ture, Plastic Art, Painting, and Poetry. This, like the other vol- 
 umes, has a full index. 
 
 Outlines of Logic. 
 
 ^HIS discusses both pure and applied Logic. The Logic is 
 followed by a bi'ief treatise on the Encyclopfedia of Phi- 
 losophy, in which are set forth the definition and method of 
 Theoretical Philosophy, of Practical Philosophy, and of the Phi- 
 losophy of Religion. This volume is about one-fifth larger than 
 the others, and makes an admirable brief text-book in Logic. 
 
 Mind, London, Enr/.: No words 
 are needed to commend such an en- 
 teiprise, now that Lotze's importauce 
 
 as a thinker is so well understood. 
 The translation is careful and pains- 
 taking.
 
 T 
 
 128 PHILOSOPHY. 
 
 A Brief History of Greek Philosophy. 
 
 By B. C. Burt, M.A., Doceiit of Philosophy, Clark University. 12mo. 
 Cloth. xiv + 2'Jti pages. Mailing price, $1.25; for iutroductioQ, $1.12. 
 
 HIS work attempts to give a concise but comprehensive account 
 of Greek Philosophy on its native soil and in Rome. It is 
 critical and interpretative, as well as purely historical, its para- 
 graphs of criticism and interpretation, however, being, as a rule, 
 distinct from those devoted to biography and exposition. The 
 wants of the reader or student who desires to comprehend, rather 
 than merely to inform himself, have particularly been in tlie mind 
 of the autlior, whose aim has been to let the subject unfold itself 
 as far as possible. The volume contains a full topical table of con- 
 tents, a brief bibliography of the subject it treats, and numerous 
 foot-notes embracing references to original authorities and assist- 
 iu<T the student towards a real contact with the Greek thinkers 
 themselves. 
 
 G. Stanley Hall, Pres. Clark Uni- 
 V';rsit!i : His book is the best of its 
 kind upon the subject. 
 
 Geo. S. Morris, late Prof, of Phil- 
 OR'ijihii in. Muhif/an Unirersiti/ : 
 What Professor Burt has <lone is to 
 collect in compemlious form what 
 is. most characteristic and of most 
 essential si.'juifioauce in these results 
 of philosophical investigation, and 
 
 then to re-interpret or re-exhibit 
 them in the light of the more mature 
 fruits of modern inquiry. This is 
 the best and most serviceable kind 
 of originality. 
 
 W. T. Harris, Editor Jovr. of Spec- 
 idative Philnxoplu/ : I have found 
 this work in philosophy to possess 
 high merit. His grasp of the history 
 of the subject is rare and trustwortliy. 
 
 The l^odalist ; or. The Laws of Rational Conviction. 
 
 A I'ext-Book in Formal or Gfucral Logic. 15v F.DWA'tn Johv Hamil- 
 ton, D.I)., Albert Barnes Professor of Intellectnal I'liilosophy, Ham- 
 ilton College, N.Y. 12mo. Cloth. pages. Price, by mail, ; 
 for introduction, 
 
 rpiIIS book, whioli the publishers believe a noteworthy one, is 
 
 called Tlie Moihilist, because it restores modal propositions 
 
 and modal syllogisms to the place of imiK»rtance whicii they occu- 
 
 ]>ied in the Logic of Aristotle. The author thinks that universal 
 
 autl ])articular categorical propositions cannot be undenstood, as 
 
 j)riiiciples of reasoning, and as employed in "mediate inference," 
 
 unless the one be regarded as expressing a nece.ssary and tlie other 
 
 a contingent se<]uence. Therefore, also, he explains the pure syl-
 
 PHILOSOPHY. 
 
 129 
 
 logism by the modal. ^loreover, there are modes of reasoning 
 which can be formulated only in modal syllogisms. 
 
 Logic is the science, not of thought simply as such, but of 
 thought as the instrument of rational conviction, and tlierefore of 
 thought in its relation to metaphysics, which is the science of the 
 nature and laws of things. Some radical modifications of logical 
 doctrine have resulted from the thorough-going application of this 
 principle, and these, it is believed, have added greatly to the intel- 
 ligibility of the science. 
 
 Mechanism and Personality. 
 
 By Francis A. Shoup, D.D., Professor of Analytical Physics, Univer- 
 sity of the South. 12iuo. Cloth, xvi + 341 pages. Price by mail, $l.oO ; 
 for introductiou, $1.20. 
 
 rPHIS book is an outline of Philosophy in the light of the latest 
 scientific research. It deals candidly and simply with the 
 "burning questions" of the day, the object being to help the 
 general reader and students of Philosophy find their way to some- 
 thing like definite standing-ground among the uncertainties of 
 science and metaphysics. It begins with physiological psychology, 
 treats of the develojMnent of the several modes of personality, 
 passes on into metaphysic, and ends in ethics, following, in a 
 general way, the thought of Lotze. It is strictly in line with the 
 remark of Professor Huxley, that "the reconciliation of physics 
 and metaphysics lies in the acknowledgment of faults upon both 
 sides ; in the confession by physics that all the i^henomena of 
 nature are, in their ultimate analysis, known to us only as facts of 
 consciousness; in the admission by metaphysics that the facts of 
 consciousness are, practically, interpretable only by the methods 
 and the formulae of physics." 
 
 George Trumbull Ladd, Prof, of 
 Philosoph;/, Yale Unirersittj : I find 
 Dr. Shonp's " Mechanism and Per- 
 sonality " an interesting and stimu- 
 lating little book. Written, as it is, 
 by one wliose points of view are 
 somewhat outside of those taken by 
 professional students of pliilosophy, 
 it is the fresher and more suggestive 
 
 on that account. At the same time, 
 the author has kept himself from 
 straying too far away from the con- 
 clusions legitimate to disciplined 
 students of the subject, by a some- 
 what close adherence to Lotze, and 
 by a considerable breadth of philo- 
 sophical reading.
 
 MONTGOMERY'S 
 
 Histories of England and France are said by all to be, in their 
 departments, unequalled in scholarship, in true historic insight 
 and temper, in interest and class-room availability. They are 
 admittedly the 
 
 LEADING 
 
 text-books on their subjects. Their popularity and wide use 
 have been duly proportionate to their merits. Hundreds 
 of schools have introduced them, and all report the greatest 
 satisfaction. These 
 
 FACTS 
 
 led every one to expect a great deal of the author's History of 
 the United States. No one has been disappointed. The attrac- 
 tive and enduring qualides of the other books are here found 
 in even higher degree. Not the least 
 
 OF 
 
 these are the numberless incidental touches of thought, fact, 
 or feeling that illuminate the narrative, and both stimulate and 
 satisfy the reader's interest, — one result of the author's mas- 
 tery of his subject. As one would infer, the author is thor- 
 oughly 
 
 AMERICAN 
 
 in his sympathies and feelings, — too American, in fact, to be 
 sectarian, partisan, local, or narrow, — and so we find remark- 
 able life and breadth, as well as insight and instruction, in this 
 book. What we have is, in short, a 
 
 HISTORY 
 
 of the American people, of its development in all departments 
 of activity, with both the causes and the results of great move- 
 ments distinctly traced : a vivid and attractive panorama of the 
 leading facts of our history. 
 
 Introductory Price, $1.00. 
 
 GINN & COMPANY, Publishers, 
 
 BOSTON, NEW VyWfH AND CHICAGO.
 
 NOT A DISSENTING VOICE 
 
 A8 TO THE MERITS OF 
 
 MONTGOMERY'S AMERICAN HISTORY. 
 
 rOR EXAMPLE ; PEOVIDENCE, R.I. 
 
 I. Unanimously desired by the principals. 
 
 Providence, R.L, Dec. 19, 1890. 
 Messrs. Ginn & Company: 
 
 GentUmon, — At a meeting of the Grammar Principals of this city 
 held on Monday evening, Nov. 24, 1890, it was voted, without a dis 
 sen ting voice, to ask the Text- Book Committee to introduce Mont- 
 gomery's United States History in place of the text-book then in use. 
 Very respectfully, 
 
 J. M. Hall, Prin. Doyle Avenue School. 
 
 II. Unanimously recommended by the Text-Book Committee. 
 
 School Document, No. 8, of the city of Providence, giving the offi- 
 cial report of the meeting of Nov. 28, 1890, says : — 
 
 The Committee on Text-Books submitted the following report: — 
 
 To THE School Committee of the City of Providence : 
 
 Your committee, to whom was referred the resolution regarding a 
 change in the text-book on United States History, and directing us to 
 report which is best adapted for use in our grammar schools, respect- 
 fully report as follows : — 
 
 We have carefully examined into the matter. . . . 
 
 Among the several books above referred to, your committee recom- 
 mend as best adapted to the work we desire accomplished in our 
 schools, "The Leading Facts of American History," by Montgomery. 
 
 Its points of superiority can be summed up as follows : — 
 
 "With clearness of diction and accuracy of statement it combines 
 
 good judgment in the selection of matter, an interesting style, a logical 
 
 connection of cause and effect, and a close adaptation to the need of 
 
 the pupil and teacher in the class-room. . . . Respectfully submitted. 
 
 Hunter C. WunE,Chairman,for the Committee. 
 
 III. Unanimously adopted by the School Board. 
 
 School Document No. 8 continues : — 
 
 The report was received, and the recommendations contained therein 
 were adopted by an aye and nay vote, as follows : — 
 Ayes, 27 ; nays, none. 
 
 Such an example speaks for itself. 
 Introductory price, $1.00 ; allowance for a book in exchange, 30 cents. 
 
 GINN & COMPANY, Publishers, 
 
 Boston, New York, and Cbicago.
 
 BOOKS IN HIGHER ENGLISH. 
 
 Intro. Price 
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 Chart Illustrating Principles of Vocal Expression . 2.00 
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 Practical Elements of Uhetoric 1.25 
 
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 " " 10 Vol. Edition. Cloth, retail, 20.00 
 
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