whatever. And, on the other hand, intrinsic goodness, coherence of
inner constitution, is always found attended by some degree of
extrinsic goodness, or influence over other things. Nothing exists
entirely by itself. Each object has its relationships, and through
these is knitted into the frame of the universe.

Still, though the two forms of goodness are thus regularly united, we
may fix our attention on the one or the other. According as we do so,
we speak of an object as intrinsically or extrinsically good. For that
matter, one of the two may sometimes seem to be present in a
preponderating degree, and to determine by its presence the character
of the object. In judging ordinary physical things, I believe we
usually test them by their serviceability to us--by their extrinsic
goodness, that is--rather than bother our heads with asking what is
their inner structure, and how full of organization they may be.
Whereas, when we come to estimate human beings, we ordinarily regard
it as a kind of indignity to assess primarily their extrinsic
goodness, _i. e_., to ask chiefly how serviceable they may be and
to ignore their inner worth. To sum up a man in terms of his labor
value is the moral error of the slaveholder.

If, however, we seek the highest point to which either kind of
excellence may be carried, it will be found where each most fully
assists the other. But this is not easy to imagine. When I set a glass
of water on the table, the table is undoubtedly slightly shaken by the
strain. If I put a large book upon it, the strain of the table becomes
apparent. Putting a hundred pound weight upon it is an experiment that
is perilous. For the extrinsic goodness of the table is at war with
the intrinsic; that is, the employment of the table wears it out. In
doing its work and fitting into the large relationships for which