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 direct relation to other men. The realization for myself of truth and beauty, the living for the self which in the apprehension, the knowledge, the sight, and the love of them finds its true being, is (all those who know the meaning of the words will bear me out) a moral obligation, which is not felt as such only so far as it is too pleasant.

It is a moral duty for the artist or the enquirer to lead the life of one, and a moral offence when he fails to do so. But on the other hand it is impossible, without violent straining of the facts, to turn these virtues into social virtues or duties to my neighbour. No doubt such virtues do as a rule lead indirectly to the welfare of others, but this is not enough to make them social; their social bearing is indirect, and does not lie in their very essence. The end they aim at is a single end of their own, the content of which does not necessarily involve the good of other men. This we can see from supposing the opposite. If that were true, then it would not be the duty of the enquirer, as such, simply to enquire, or of the artist, as such, simply to produce the best work of art; but each would have to consider ends falling outside his science or art, and would have no right to treat these latter as ends in themselves. ‘Nor has he,’ may be the confident answer. I reply that to me this is a question of fact, and to me it is a fact that the moral consciousness recognizes the perfecting of my intellectual or artistic nature by the production of the proper results, as an end in itself and not merely as a means. The pursuit of these ends, apart from what they lead to, is approved as morally desirable, not perhaps by the theory, but, I think, by the instinctive judgment of all persons worth considering; and if, and while, this fact stands, for me at least it is not affected by doctrines which require that it should be otherwise. To say, without society science and art could not have arisen, is true. To say, apart from society the life of an artist or man of science can not