The first point is that the character of every person contains contrary elements.[63] Let the two kinds of qualities be called the fair and foul, or more simply still the plus and minus traits. The bright qualities, the plus traits, are undoubtedly more predominant in some, the dark or minus traits in others. But potential plus qualities exist in the worst characters, and potential minus traits may be surmised, and on scrutiny will be found, in those whom the world most admires. A second point is mentioned as an hypothesis not indeed as yet verified, but I believe verifiable, namely, that certain defined minus traits will be found to go with certain plus traits. Wherever bright qualities stand out we are likely to meet with _corresponding_ dark qualities or dispositions, and conversely. There are, I am persuaded, uniformities of correspondence between the plus and minus traits, and it would be of greatest practical help in judging others and ourselves if these uniformities could be worked out. A kind of chart might then be made, a description of the principal types of human character, with the salient defects and qualities that belong to each. Extensive statistical treatment of a multitude of biographies would lay the foundation for such an undertaking; also sketches of the prominent characteristics of nations, like those furnished by Fouillée, would be utilized. Also the study of the character traits of primitive races as partially carried out by Waitz in his _Anthropology_ and the character types of animals, so far as accessible to observation, might be used for comparison. Instructed in this manner, we should, on coming into contact with others, either on their attractive or repellent side, be prepared to expect and to allow for the opposite traits. And we should learn to see ourselves in the same manner; we should see our empirical character as it really is, the dark traits side by side with the bright. The courage to wish to know the truth about one’s self is rare, and when the revelation comes or is forced upon us, it often breeds a kind of sick self-disgust and despair. The saint at such times in moral agony declares himself to be the worst of sinners. He has striven to attain a higher than the average moral level, and behold he has slipped into only deeper depths. The minister of religion, the revered teacher, the political and social leader, when abruptly shocked into self-examination by some evidence of grossness or deviousness in themselves, no longer to be glossed over or explained away, are fated to go through the same ordeal. A profound despondency is the consequence. It is not only the badness now exposed, but the previous state of hypocrisy that seems in the retrospect intolerable. Some persons live what is called a double life in the face of the world. But who is quite free from living a double life in his own estimate? Achilles said of himself ἄχθος ἀροῦρας (“cumberer of the ground”). Many