the normal condition of man; that in acquisition, that is progress, is the highest happiness; that passive enjoyment is inferior to the exhilaration of active attempt. Now imagine the absence from the world of this spirit of evil, and what would be the result? Total inaction. But before inaction can become more pleasurable than action, man's nature must be changed. Not to say that evil is a good thing, clearly there is a goodness in things evil; and in as far as the state of escaping from evil is more pleasurable than the state of evil escaped from, in so far is evil conducive to happiness.
The effect of well-directed labor is twofold; by exercise our faculties strengthen and expand, and at the same time the returns of that labor give us leisure in which to direct our improved faculties to yet higher aims. By continual efforts to increase material comforts, greater skill is constantly acquired, and the mind asserts more and more its independence. Increasing skill yields ever increased delights, which encourage and reward our labor. This, up to a certain point; but with wealth and luxury comes relaxed energy. Without necessity there is no labor; without labor no advancement. Corporeal necessity first forces corporeal activity; then the intellect goes to work to contrive means whereby labor may be lessened and made more productive.
The discontent which arises from discomfort, lies at the root of every movement; but then comfort is a relative term and complete satisfaction is never attained. Indeed, as a rule, the more squalid and miserable the race, the more are they disposed to settle down and content themselves in their state of discomfort. What is discomfort to one is luxury to another; "the mark of rank in nature is capacity for pain"; in following the intellectual life, the higher the culture the greater the discontent; the greater the acquisition, the more eagerly do men press forward toward some higher and greater imaginary good. We
