not exist, to give definiteness, precision, and an intelligible
meaning to thought, it generates nothing better than the mystical
metaphysics of the Pythagoreans or the Veds. With respect to practical
improvement, the case is still more evident. The character which
improves human life is that which struggles with natural powers and
tendencies, not that which gives way to them. The self-benefiting
qualities are all on the side of the active and energetic character,
and the habits and conduct which promote the advantage of each
individual member of the community must be at least a part of those
which conduce most in the end to the advancement of the community as a
whole.

But on the point of moral preferability, there seems at first sight to
be room for doubt. I am not referring to the religious feeling which
has so generally existed in favor of the inactive character, as being
more in harmony with the submission due to the divine will.
Christianity, as well as other religions, has fostered this sentiment;
but it is the prerogative of Christianity, as regards this and many
other perversions, that it is able to throw them off. Abstractedly
from religious considerations, a passive character, which yields to
obstacles instead of striving to overcome them, may not indeed be very
useful to others, no more than to itself, but it might be expected to
be at least inoffensive. Contentment is always counted among the moral
virtues. But it is a complete error to suppose that contentment is
necessarily or naturally attendant on passivity of character; and
useless it is, the moral consequences are mischievous. Where there
exists a desire for advantages not possessed, the mind which does not
potentially possess them by means of its own energies is apt to look
with hatred and malice on those who do. The person bestirring himself
with hopeful prospects to improve his circumstances is the one who