Page:Popular Science Monthly Volume 25.djvu/392

380 many well-meaning critics (and a few who are not well-meaning at all, but of the Honeythunder order, teaching the law of love by reviling and worse).

The duty which each man owes to himself in regard to the maintenance of his health, the development of his powers, and so forth, which becomes a duty to others when regarded with reference to those more immediately around him or dependent upon him, and is still manifestly a duty in relation to others where the advancement of the general well-being, so far as he can influence it, is considered, has another aspect when considered in reference to those classes (D and E) whose encouragement or increase would be injurious to the body social. It is not only essential to the evolution of conduct in the right direction that those who may be classed as "men of good will " should increase relatively in number and influence, but also that those who are either absolutely men of ill-will, or are so far not of good-will that they disregard the well-being of others, should be checked and discouraged.

This requirement for the evolution of the more altruistic kind of conduct involves in many cases—as a duty—conduct of a kind which the few real members of Class A and the many members of Class C who speak of themselves as belonging to Class A—regard as self-assertive. It becomes a duty, when the matter is viewed in this light, to assert just rights and resist wrongful claims. For, every act of carelessness or self-neglect in such matters tends to the encouragement of the less valuable or noxious classes which profit by it. It may be that to uphold just claims or resist wrong-doing may be less comfortable than to give way. In such a case the duty becomes an altruistic one, however egoistic the action based on the consideration of such duty may appear. But in a number of cases the claim upheld may be well worth upholding in itself, the wrong resisted may involve gross injury. In such a case the care of a personal right or the resistance of a wrong is, in itself, egoistic. Yet may it well be that the person concerned may esteem it better to give up the claim or to yield to the wrong, until he recognizes that the idea of self-sacrifice, however beautiful in itself, may involve a far-reaching wrong to the better members of the body social.

We touch here on considerations which are in question every day, almost every hour, of our lives.

Consider home-life, for example. In nearly every home there are those who are disposed to take unfair advantage of the rest; and they are far better restrained by the quiet resistance of their attempts than in any other way—certainly far better than by yielding, continued till