should be allowed to become altogether natural. It should be but the
natural engine for spiritual ends, itself repeatedly scrutinized with
a view to their better fulfillment.



VII

The doctrine of the three stages of conduct, elaborated in this
chapter, explains some curious anomalies in the bestowal of praise,
and at the same time receives from that doctrine farther elucidation.
When is conduct praiseworthy? When may we fairly claim honor from our
fellows and ourselves? There is a ready answer. Nothing is
praiseworthy which is not the result of effort. I do not praise a lady
for her beauty, I admire her. The athlete's splendid body I envy,
wishing that mine were like it. But I do not praise him. Or does the
reader hesitate; and while acknowledging that admiration and envy may
be our leading feelings here, think that a certain measure of praise
is also due? It may be. Perhaps the lady has been kind enough by care
to heighten her beauty. Perhaps those powerful muscles are partly the
result of daily discipline. These persons, then, are not undeserving
of praise, at least to the extent that they have used effort. Seeing a
collection of china, I admire the china, but praise the collector. It
is hard to obtain such pieces. Large expense is required, long
training too, and constant watchfulness. Accordingly I am interested
in more than the collection. I give praise to the owner. A learned man
we admire, honor, envy, but also praise. His wisdom is the result of
effort.

Plainly, then, praise and blame are attributable exclusively to