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 praise for the courage of nonconformity, the courage of inconsistency, the courage of veracity, the courage to mix with men, the courage to be alone, the courage to treat all men as equals—but at this thought he remembers his proud conception of man, his imagination kindles, and he cries: "Shall I not treat all men as gods?" and, elsewhere, "God defend me from ever looking at a man as an animal." It sounds like extravagance. It may turn out to be a maxim of the higher prudence. Treating men like worms has been tried—without particularly gratifying results. Why not explore the consequences of assuming that men have a nobler destiny? If you are educating a prince, all the classical manuals enjoin it upon you to treat him like a prince. Why should not this hold of uncrowned sovereigns in general? Courage to do these extraordinary things Emerson learned of his Aunt Mary Moody Emerson, who taught him in his boyhood to face whatever he feared. Such courage he praised in his last word on Carlyle, "He never feared the face of man."

Moralists present to us in general three distinguishable sanctions for the virtuous life, or as Emerson would have preferred to call it, the heroic life. They may commend conduct as conducive to happiness in the future world—the theological sanction. They may commend it as conducive to pleasure or happiness or convenience on earth—the utilitarian sanction. Or finally they may commend