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 virtue, as in money-getting, a means which is mistaken for an end, contradicts the voice which proclaims that virtue not only does seem to be, but is, an end in itself.

Taking our stand then, as we hope, on this common consciousness, what answer can we give when the question Why should I be moral?, in the sense of What will it advantage me?, is put to us? Here we shall do well, I think, to avoid all praises of the pleasantness of virtue. We may believe that it transcends all possible delights of vice, but it would be well to remember that we desert a moral point of view, that we degrade and prostitute virtue, when to those who do not love her for herself we bring ourselves to recommend her for the sake of her pleasures. Against the base mechanical βαναυοία, which meets us on all sides, with its ‘what is the use’ of goodness, or beauty, or truth? there is but one fitting answer from the friends of science, or art, or religion and virtue, ‘We do not know, and we do not care.’

As a direct answer to the question we should not say more: but, putting ourselves at our questioner’s point of view, we may ask in return, Why should I be immoral? Is it not disadvantageous to be so? We can ask, is your view consistent? Does it satisfy you, and give you what you want? And if you are