No government allows absolute liberty. Where there is no property there is no injustice. All men are originally equal. Men ought not to harm one another. Parents have a right to control their children. Hume, [Footnote: An Enquiry Concerning the Principles of Morals, Sec 6, Part I] whose two classes of virtues comprise the qualities immediately agreeable or useful to ourselves and those immediately agreeable or useful to others, offers us an extended list. He puts into the first class: Discretion Caution Enterprise Industry Frugality Economy Good Sense, etc. Temperance Sobriety Patience Perseverance Considerateness Secrecy Order, etc. In the second class he includes: Benevolence Justice Veracity Fidelity Politeness Wit Modesty Cleanliness. Manifestly, the lists may be indefinitely prolonged. Why not add to the first class the pachydermatous indifference to rebuffs which is of such service to the social climber, and, to the second, taste in dress and the habit of not repeating stories? Thomas Reid lays stress upon the deliverances of the individual conscience, when consulted in a quiet hour. Nevertheless he proposes five fundamental maxims: [Footnote: _On the Active Powers of Man_, Essay V, chapter i.] We ought to exercise a rational self-love, and prefer a greater to a lesser good. We should follow nature, as revealed in the constitution of man. We should exercise benevolence. Right and wrong are the same for all in the same circumstances. We should venerate and obey God. With such writers we may contrast the Utilitarians and the adherents of the doctrine of Self-realization, [Footnote: These will be discussed below, chapters xxv and xxvi.] who lay little stress upon lists of virtues or duties, but aim, respectively, at the greatest happiness of the greatest number, and at the harmonious development of the faculties of man, regarding as virtues such qualities of character as make for the attainment, in the long run, of the one or the other of these ends.