He, for instance, would fall in with the proposition that morality
does not require from man that he should give up taking life or
inflicting physical suffering. And he would not cavil with the
statement that man should put reasonable limits to the amount of
suffering he inflicts, and confine this within as narrow a range as
possible--always requiring for the death or suffering inflicted some
tangible advantage.

Moreover, if the question should be raised as to whether such
advantage will result, the ordinary man will as a rule, where the
matter lies beyond his personal ken, take expert opinion before
intervening.

He will, for instance, be prepared to be so guided in connexion with
such questions as whether disease could, if more knowledge were
available, be to a large extent prevented and cured; as to how far
animal experiments would contribute to the acquirement of that
knowledge; and as to how far the physical suffering which might be
involved in these experiments can be minimised or abolished. But not
every man is prepared to fall in with this programme of inflicting
physical suffering for the relief of physical suffering. There is also
a type of spiritually-minded man who in this world of violence sets
his face uncompromisingly against the taking of any life and the
infliction of any physical suffering--refusing to make himself a
partaker of evil.

An idealist of this type will, like Tolstoy, be an anti-militarist.
He will advocate a general gaol delivery for criminals. He will be a
vegetarian. He will not allow an animal's life to be taken in his