It is very popular to pose as a "friend of humanity," or a "friend of
the working classes." The character, however, is quite exotic in the
United States. It is borrowed from England, where some men, otherwise
of small account, have assumed it with great success and advantage.
Anything which has a charitable sound and a kind-hearted tone generally
passes without investigation, because it is disagreeable to assail it.
Sermons, essays, and orations assume a conventional standpoint with
regard to the poor, the weak, etc.; and it is allowed to pass as an
unquestioned doctrine in regard to social classes that "the rich" ought
to "care for the poor"; that Churches especially ought to collect
capital from the rich and spend it for the poor; that parishes ought to
be clusters of institutions by means of which one social class should
perform its duties to another; and that clergymen, economists, and
social philosophers have a technical and professional duty to devise
schemes for "helping the poor." The preaching in England used all to be
done to the poor--that they ought to be contented with their lot and
respectful to their betters. Now, the greatest part of the preaching in
America consists in injunctions to those who have taken care of
themselves to perform their assumed duty to take care of others.
Whatever may be one's private sentiments, the fear of appearing cold
and hard-hearted causes these conventional theories of social duty and
these assumptions of social fact to pass unchallenged.

Let us notice some distinctions which are of prime importance to a
correct consideration of the subject which we intend to treat.

Certain ills belong to the hardships of human life. They are natural.
They are part of the struggle with Nature for existence. We cannot
blame our fellow-men for our share of these. My neighbor and I are both