Here, then, we see human society reposing on a widely distributed and systematized altruism. Mutual consideration is here the rule. The apostle states it admirably: “Look not every man on his own things, but every man also on the things of others.” The separate self is allowed no place; the conjunct self is the only person recognized. Surely, any one who undertakes to examine the varieties of altruism must begin with these beautiful and little-noticed moralities. Begin, but not end here. For while I believe all that has thus far been said is true, I see so much else to be true that I devote a section of this chapter to a criticism of manners. Wherein do manners fail to embody altruism completely? In three respects: they are trivial, self-protective, and enfeebling. The study of these deficiencies will show us the way to altruism of a higher kind. The triviality of manners requires no long demonstration. All must have felt it and, probably enough, have been surprised at my counting such matters deserving of a place in a serious ethical discussion. It is as if I had devoted a section to brushing the hair. Many things more or less connected with the comfort of daily life we do not talk or think much about, and such are manners--never good until they become instinctive. They express merely our superficial relations with our fellows, our outward behavior, our acts and not our motives. The man of considerate manners may be inwardly considerate, too; but he may be the very reverse and have shaped his conduct with a view to social success. Indeed, it may truly be said that manners become more prominent as the occasions of human intercourse diminish in importance. Organized “society,” in which manners flourish, is treated as of little consequence by the sober body of the community. This, then, is the first defect of manners when regarded as an embodiment of altruism: they are of limited range and do not necessarily involve the whole man.