Because ethics has not always kept its eyes open to this obvious
duality of goodness it has often incurred the contempt of practical
men. The ethical writers of our time have done better. They have come
to see that the goodness of a person or thing consists in its being as
richly diversified as is possible up to the limit of harmonious,
working, and also in being orderly up to the limit of repression of
powers. Beyond either of these limits evil begins. What I have
expressed in my diagram as the fullest organization is intended to lie
within them.



V

It remains to compare the view of goodness here presented with two
others which have met with wide approval. The competence of my own
will be tested by seeing whether it can explain these, or they it.
Goodness is sometimes defined as that which satisfies desire. Things
are not good in themselves, but only as they respond to human wishes.
A certain combination of colors or sounds is good, because I like it.
A republic we Americans consider the best form of government because
we believe that this more completely than any other meets the
legitimate desires of its people. I know a little boy who after
tasting with gusto his morning's oatmeal would turn for sympathy to
each other person at table with the assertive inquiry, "Good? Good?
Good?" He knew no good but enjoyment, and this was so keen that he
expected to find it repeated in each of his friends. It is true we
often call actions good which are not immediately pleasing; for
example, the cutting off of a leg which is crushed past the
possibility of cure. But the leg, if left, will cause still more