Not only on the one hand does it concern the interests of the general welfare that every individual should take care of himself outwardly and inwardly; maintain his health; cultivate his faculties and powers; sustain his position, honour, and worth, and so his own welfare being secured, diffuse around him happiness and comfort; but also, on the other hand, it concerns the personal, well understood interests of the individual himself that he should promote the interests of others, contribute to their happiness, serve their interests, and even make sacrifices for them. Just as one forgoes a momentary pleasure in order to secure a lasting and greater enjoyment, so the individual willingly sacrifices his personal welfare and comfort for the sake of society in order to share in the welfare of this society; he buries his individual well-being in order that he may see it rise in richer and fuller abundance in the welfare and happiness of the whole community (_Social Ethics_, pp. 59-60). These motives are not of necessity conscious ones. No one imagines that before performing a social action each one sits down and goes through a more or less elaborate calculation. All that has been written on this head concerning a "Utilitarian calculus" is poor fun and quite beside the mark. In this matter, as in so many others, it is the evolutionary process which demands consideration, and generations of social struggle, by weeding out individuals whose inclinations were of a pronounced anti-social kind, and tribes in which the cohesion between its members was weak, have resulted in bringing about more or less of an identification between individual desires and the general welfare. It is not a question of conscious evolution so much as of our becoming conscious of an evolution that is taking place, and in discussing the nature of morals one is bound to go beyond the expressed reasons for conduct--more often wrong than right--and discover the deeper and truer causes of instincts and actions. When this is done it will be found that while it is absolutely impossible to destroy the connection between conduct and self-regarding actions, there is proceeding a growing identity between the gratification of desire and the well-being of the whole. This will be, not because of some fantastical or ascetic teaching of self-sacrifice, but because man being an expression of social life is bound to find in activities that have a social reference the beginning and end of his conduct.