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 under three chief catagories: the morality of religion; the utilitarian morality; and the theory of moral habits resulting from the very needs of life in society. Each religious morality sanctifies its prescriptions by making them originate from revelation; and it tries to impress its teachings on the mind by a promise of reward, or punishment, either in this or in a future life. The utilitarian morality maintains the idea of reward, but it finds it in man himself. It invites men to analyse their pleasures, to classify them, and to give preference to those which are most intense and most durable. We must recognise, however, that, although it has exercised some influence, this system has been judged too artificial by the great mass of human beings. And finally—whatever its varieties—there is the third system of morality which sees in moral actions—in those actions which are most powerful in rendering men best fitted for life in society—a mere necessity of the individual to enjoy the joys of his brethren, to suffer when some of his brethren are suffering; a habit and a second nature, slowly elaborated and perfected by life in society. That is the morality of mankind; and that is also the morality of Anarchy.

I could not better illustrate the difference between the three systems of morality than by repeating the following example. Suppose a child is drowning in the river, and three men stand on the bank of the river: the religious moralist, the utilitarian, and the plain man of the people. The religious man is supposed, first, to say to himself that to save the child would bring him happiness in this or another life, and then save the child; but if he does so, he is merely a good reckoner, no more. Then comes the utilitarian, who is supposed to reason thus: "The enjoyment of life may be of the higher and of the lower description. To save the child would assure me the higher enjoyment. Therefore, let me jump into the river." But, admitting that there ever was a man who reasoned in this way, again, he would be a mere reckoner, and society would do better not to rely very much upon him: who knows what sophism might pass one day through his head! And here is the third man. He does not calculate, much But he has grown in the habit of always feeling the joys of those who surround him, and feeling happy when others are happy; of suffering, deeply suffering when others suffer. To act accordingly is his second nature. He hears the cry of the mother, he sees the child struggling for life, and he jumps into the river like a good dog, and saves the child, thanks to the energy of his feelings. And when the mother thanks him, he answers; "Why! I