, the social order will begin to reform itself. This is what
has happened in Utopia. There, where competition is unknown, where
prizes are undreamed of, where the growth of the child's natural
faculties, and the consequent well-being of his soul, is "its own
exceeding great reward," the communal instinct has grown with the
growth of the child's whole nature, and has generated an ideal social
life.

At the end of the last section I asked myself what was the ethical
ideal of the life of self-realisation,--the positive ideal as
distinguished from the more negative ideal of emancipating from
egoism and sensuality. I will now try to answer this question.
Emancipation from egoism and sensuality is effected by the outgrowth
of a larger and truer self. This larger and truer self, as it unfolds
itself, directs our eyes towards the ideal self--the goal of the
whole process of growth--which is to the ordinary self what the
full-grown tree, embodying in itself the perfection of oakhood, is to
the sapling oak, or what the ripe peach, embodying in itself the
perfection of peachhood, is to the green unripened fruit. The ideal
self is, in brief, perfect Manhood. What perfect Manhood may be, we
need not pause to inquire. Whatever it may be, it is the true self of
each of us. It follows that the nearer each of us gets to it, the
nearer he is to the true self of each of his fellow-men; that the
more closely he is able to identify himself with it, the more closely
he is able to identify himself with each of his fellow-men; that in
realising it, he is realising, he is entering into, he is becoming
one with, the real life of each of his fellow-men. And not of each
of his fellow-men only. He is also entering into the life of the
whole community of men--(for it is the presence of the ideal self in
each of us which makes communal life possible)--and, through this, of
each of the lesser communities to which he may happen to belong. In
other words, he is losing himself in the lives of others, and is
finding his well-being, and therefore his happiness, in doing so.
But self-loss, with joy in the loss of self, is, in a word, love.

The path of self-realisation is, then, in its higher stages, a life
of love. He who walks in that path must needs lead a life of love.
He will love and serve his fellow-men, both as individuals and as
members of this or that community, not because he is consciously
trying to live up to a high ideal, but because he has