Truth is a virtue of slow growth; the savage, like the child, is unable to distinguish clearly the difference between imagination, hypothesis, and historical statement. The perception of the utility of truth first takes the external form: "Lie not," which corresponds approximately but not perfectly to the internal rule: "Be trustworthy." The internal rule, as such, is the higher; the external may have exceptions. We come, at last, to the directly social virtues of justice and benevolence. So far as truth and temperance are strictly virtuous, they may be classed, the one under justice, the other under benevolence. There is no real conflict between justice and benevolence; so far as a man is really benevolent, he will not wish to benefit some to the injury of others. Justice seems to consist in the application to conduct of the principle of sufficient reason. It is not safe to infer altruistic intention merely from altruistic consequences. The sexual appetite appears to be the most selfish of impulses, in that it prompts to conduct often ruinous to its objects. On the other hand, it is the root of all social virtues. We cannot be sure that the hen who covers her chicks regards them as more than comfortable furniture in the nest. Altruism begins with the capability of benevolent intention; where the conferring of pleasure upon others becomes a possible motive. The generation of pleasure in others' happiness has been traced to association; but, though the pleasant association doubtless prepares the way for the higher sentiment, the latter is something more. It is true that all conduct is egoistic, in the sense that all conduct has its source in the pain and pleasure of the doer; but there is great difference between conduct that regards human beings as mere means to personal pleasure and that which takes into account their feelings as sentient beings. Sympathy springs from the primary intellectual power of representation. I cannot properly know a man without knowledge of his thoughts and feelings. Cruelty is, in many cases, simple insensibility, incapacity for projecting ourselves into the position of other beings. We may desire the pain of others when it is useful as a deterrent, or secures our own safety; yet to think about other beings is, in general, to stimulate our sympathies, our sensibility being thus quickened by the same power which implies intellectual progress.