The susceptibility to desire to amass money is called a bias, or propensity to avarice. The only thing ever meant by a bias or propensity to choose any thing is, that there are such susceptibilities that desire can be excited for that thing. But all such propensities or biases are _from evil_ and _toward good_ in the widest sense of these terms. No rational mind ever desires pure evil, but always desires good of some sort. On the contrary, it is one of the implanted principles of common sense that _no rational mind will choose pure evil_. Any man who should do this would be regarded as insane—as having lost the distinctive feature of a rational mind. But we find that desires are called _strong_, _imperative_, _powerful_, and the like, not at all with reference to the question whether what is desired would be _best_ for all concerned. They are measured, as to strength or weakness, by the degrees of enjoyment their gratification secures, or the amount of pain that self‐denial would involve. This _measurement_ of varied degrees of pleasure and pain is a matter of consciousness to every mind, and is constantly referred to by all races and in all languages. In this use of the term, the strongest desire often exists for that which is perceived to be the _best_ good for all concerned. At other times the strongest desire is for that which is seen to be the lesser good. When the strongest desire is for that which is best, the choice is _easy_, and the mind always chooses the _best_ good. But when the strongest desire is for that which is not best, then choice is more difficult, and there is a conscious struggle between the promptings of reason and conscience, and the importunities of strong desire for the lesser good. At such periods there is a conscious _power_ in every mind to choose _either_ way, and sometimes we choose to gratify the strongest desire and give up the best good, and at other times we choose the best good and deny the strongest desire. Every human being has been conscious of this struggle between excited desire and the dictates of reason, and all the literature of the world refers to it as a universal fact. The terms _self‐ denial_, _self‐control_, _self‐government_, all are based on this experience of all minds.(6) Right Actions and Rewardable Actions. The preceding furnishes the ground for the distinctions always recognized between voluntary action which is _right_ as _best_ for all concerned, and those actions which are deemed _praiseworthy_, _rewardable_, and _meritorious_. Whenever the dictates of reason and our strongest desire are coincident, so that choosing what is right and best involves no struggle; then the ideas of merit and of desert of reward, praise, and commendation are wanting. We say such acts are right, but there is no merit in them, and no proper ground for adding any other reward than that which naturally results from choosing what we desire most, and which is best for us and for all concerned.