ividual happiness. But this something, what is it, unless the
happiness of others, or some of the requisites of happiness? It is noble
to be capable of resigning entirely one's own portion of happiness, or
chances of it: but, after all, this self-sacrifice must be for some end;
it is not its own end; and if we are told that its end is not happiness,
but virtue, which is better than happiness, I ask, would the sacrifice
be made if the hero or martyr did not believe that it would earn for
others immunity from similar sacrifices? Would it be made, if he thought
that his renunciation of happiness for himself would produce no fruit
for any of his fellow creatures, but to make their lot like his, and
place them also in the condition of persons who have renounced
happiness? All honour to those who can abnegate for themselves the
personal enjoyment of life, when by such renunciation they contribute
worthily to increase the amount of happiness in the world; but he who
does it, or professes to do it, for any other purpose, is no more
deserving of admiration than the ascetic mounted on his pillar. He may
be an inspiriting proof of what men _can_ do, but assuredly not an
example of what they _should_.

Though it is only in a very imperfect state of the world's arrangements
that any one can best serve the happiness of others by the absolute
sacrifice of his own, yet so long as the world is in that imperfect
state, I fully acknowledge that the readiness to make such a sacrifice
is the highest virtue which can be found in man. I will add, that in
this condition of the world, paradoxical as the assertion may be, the
conscious ability to do without happiness gives the best prospect of
realizing such happiness as is attainable. For nothing except that
consciousness can raise a person above the chances of life, by making
him feel that, let fate and fortune do their worst, they have not power
to subdue him: which, once felt, frees him from excess of anxiety
concerning the evils of life, and enables him, like many a Stoic in the
worst times of the Roman Empire, to cultivate in tranquillity the
sources of satisfaction accessible to him, without concerning himself
about the uncertainty of their duration, any more than about their
inevitable end.

Meanwhile, let utilitarians never cease to claim the morality of
self-devotion as a possession which belongs by as good a right to them,
as either to the Stoic or to the Transcendentalist. The utili