moral question;
but it has stripped and purged it of all the dross that encumbered it.
The more fully a man's wants are satisfied, the happier he is; but he
is not already "full of merit," as we divine that a man gifted with a
lofty moral sense ought really to be. Rather have we deprived man of
his merits; "goodness" has disappeared as well as "wickedness" at the
advent of social reform. When we discovered that many forms of
goodness were forms of good fortune, and many forms of evil-doing were
forms of misfortune, we left man absolutely naked, stripped bare by
truth. He must then take up his real life at its roots and "acquire
merit." At this point he will begin to be born anew morally, emerging
from the pure and essential chrysalis of the "hygienically" living
man.

* * * * *

If the whole structure of our educative method starts from an act of
concentrated attention to a sensory stimulus, and builds itself up on
the education of the senses, limiting itself to this, it would
evidently not take the whole man into consideration. For if man does
not live by material bread alone, neither does he live solely by
intellectual bread.

The stimuli of the environment are not only the objects, but also the
persons, with whom our relations are not merely sensory. In fact, we
are not content to admire in them that beauty to which the Greeks were
so sensitive, or to listen to their speech or their song. The true
relations between man and man, though they are initiated by means of
the senses, are established in sympathy.

The "moral sense" of which positive science speaks is to a great
extent the sense of sympathy with our fellows, the comprehension of
their sorrows, the sentiment of justice: the lack of these sentiments
convulses normal life. We cannot become moral by committing codes and
their applications to memory, for memory might fail us a thousand
times, and the slightest passion might overcome us; criminals, in
fact, even when they are most astute and wary students of codes, often
violate them; while normal persons, although entirely ignorant of the
laws, never transgress them, owing to "an internal sense which guides
them."

Positive science includes in the term "moral sense" something complex
which is, at the same time, sensibility to public opinion, to law, and
to religion; and multiplying it thus, it does not clearly define in
what "moral sense" consists. We talk of it intuitively; each one has
w