Progress in the higher sense includes improvements of three sorts; that is to say, it may be Physical, Intellectual, or Moral progress; the difficulty of each class being in proportion to its value and the extent of its sphere. Physical progress, which again might be divided on the same principle, seems under some of its aspects almost the same thing as material. But regarded as a whole it is far more important and far more difficult: its influence on the well-being of Man is also much greater. We gain more, for instance, by the smallest addition to length of life, or by any increased security for health, than by the most elaborate improvements in our modes of travelling by land or water, in which birds will probably always have a great advantage over us. However, as I said before, physical progress is not exclusively confined to Man. Some of the animals, for instance, advance as far as cleanliness, which is the first step in the progressive scale. Intellectual and Moral progress, then, is the only kind really distinctive of our race. Individual animals sometimes show it, but never a whole species, except as a consequence of prolonged intervention on the part of Man. Between these two highest grades, as between the two lower, we shall find a difference of value, extent, and difficulty; always supposing the standard to be the manner in which they affect Man’s well-being, collectively or individually. To strengthen the intellectual powers, whether for art or for science, whether it be the powers of observation or those of induction and deduction, is, when circumstances allow of their being made available for social purposes, of greater and more extensive importance, than all physical, and, _a fortiori_ than all material improvements. But we know from the fundamental principle laid down in the first chapter of this work, that moral progress has even more to do with our well-being than intellectual progress. The moral faculties are more modifiable, although the effort required to modify them is greater. If the benevolence or courage of the human race were increased, it would bring more real happiness than any addition to our intellectual powers. Therefore to the question, What is the true object of human life, whether looked at collectively or individually? the simplest and most precise answer would be, the perfection of our moral nature; since it has a more immediate and certain influence on our well-being than perfection of any other kind. All the other kinds are necessary, if for no other reason than to prepare the way for this; but from the very fact of this connexion it may be regarded as their representative; since it involves them all implicitly and stimulates them to increased activity. Keeping then to the question of moral perfection, we find two qualities standing above the rest in practical importance, namely, Sympathy and Energy. Both these qualities are included in the word