which social coöperation implies, they will become less fit for mutual dependence and coöperation—the society will tend toward dissolution. While, in proportion as they are habituated to antagonism and to destructive activities, they will become better adapted to activities requiring union and agreement.
Thus the two opposite codes in which we are educated, and the sentiments enlisted on behalf of their respective precepts, inevitably produce misinterpretations of social phenomena. Instead of acting together, now this and now the other sways the beliefs; and, instead of consistent, balanced conclusions, there results a jumble of contradictory conclusions.
It is time, not only with a view to right thinking in social science, but with a view to right acting in daily life, that this acceptance in their unqualified forms, of two creeds which contradict one another completely, should come to an end. Is it not a folly to go on pretending to ourselves and others that we believe certain perpetually-repeated maxims of entire self-sacrifice, which we daily deny by our business activities, by the steps we take to protect our persons and property, by the approval we express of resistance against aggression? Is it not a dishonesty to repeat, in tones of reverence, maxims which we not only refuse to act out, but dimly see would be mischievous if acted out? Every one must admit that the relation between parent and child is one in which altruism is pushed as far as is practicable. Yet even here there needs a predominant egoism. The mother can suckle her infant only on condition that she has habitually gratified her appetite in due degree. And there is a point beyond which sacrifice of herself is fatal to her infant. The bread-winner, too, on whom both depend—is it not undeniable that wife and child can be altruistically treated by their protector, only on condition that he is duly egoistic in his transactions with his fellow-citizens? If the dictate, "Live for self," is wrong in one way, the opposite dictate, "Live for others," is wrong in another way. The rational dictate is—live for self and others. And, if we all do actually believe this, as our conduct conclusively proves, is it not better for us distinctly to say so, rather than continue enunciating principles which we do not and cannot practise; and thus bringing moral teaching itself into discredit?
On the other hand, it is time that a ferocious egoism, which remains unaffected by this irrational altruism, hypocritically professed but not believed, should be practically modified by a rational altruism. This sacred duty of blood-revenge, insisted on by the still-vigorous religion of enmity, needs qualifying actually and not verbally. Instead of senselessly reiterating in catechisms and church services the duty of doing good to those that hate us, while an undoubting belief in the duty of retaliation is implied by our parliamentary debates, the articles in our journals, and the conversations over our tables, it would
