does, it is true, divide the world into good and bad, according to its uses. But the moral drama opens only when interest meets interest; when the path of one unit of life is crossed by t

rest in order to be free-handed and powerful against the common hereditary enemy, the heavy inertia and the inces

eral interests, whether they involve one or more physical organisms, are so adjusted as to function as one interest, more massive in its support, and more coherent and united in the common task of fulfilment. Interests morally combined are not destroyed or superseded, as are mechanical forces, by their resultant. The power of the higher interest is due to a summing of incentives emanating fr

Life has been attended with discord and mutual {15} destruction, but this is its failure. The first grumbling truce between savage enemies, the first collective enterprise, the first peaceful community, the first restraint on gluttony for the sake of health, the first suppression of ferocity for the sake of a harder blow struck in cold blood,-these were the first victories of moral

f an organization of interests is morally good. Such goodness appears in the realization of an individual's systematic purpose or in the well-being of a community. That it v

ment must embrace a group of interests in which each is limited by the others. Its value lies not only in fulfilment, but also in adjustment and harmony. And this value is independent of the special subject-matter of the interests. Moralists have generally agreed that it is impossible

sure is either a special interest, in which case it must take its place in the whole economy of life, and submit to principles which adjust it to the rest; or it is an {17} element in every interest, in which case it is itself not an interest at all. Now whether it be proper to recognize a special interest in pleasure, it is not necessary here to determine. That this should be generally supposed to be the case is mainly due, I think, to a habit of associating pleasure peculiarly with certain familiar and recu

ilment. In pleasure {18} and pain life records its gains and losses, and is guided to enhance the one or repair the other. Where in the scale of life pleasure and pain begin it is not now possible to say, but it is certain that they are present wherever interests engage in any sort of reciprocity. If one interest is to control or engage another it must be aware of it, and alive to its success or failure. Where life has reached the human stage of complexity, in which interests supervene upon interests, in whi

sire, is at the same time controlled by a regard for a higher or more comprehensive interest. This is the distinguishing quality of all that wins moral approval: thrift and temperance

each and the strengthening of both against failure and death. Morality is only the method of carrying on the affair of life beyond a certain point of complexity. It is the method of concerted, cumulative living, through which interests are brought from a doubtful condition of being tolerated by the cosmos, to a condi

2