a man has echoed that cry with a bitterness of soul more poignant than that which Achilles felt when he uttered the words. Now the principle of the duality[64] of character traits, or as we may also designate it, the principle of the polarity of character, applies to our natural or empirical character, and our empirical character is not our moral character. The distinction between the two will serve, as we shall presently see, to rescue us from the state of moral dejection just described. But first it is indispensable to fix attention on the natural character, to recognize that we are composite, each and every one of us, and that the all-important thing to know is which of our plus qualities go with which of the minus. Here the psychologist can help us. Here a great field is open for a practical science of ethology. This would give us a more adequate knowledge of the empirical character, the substratum in which ethical character is to be worked out. Point three opens up a great enlightenment in regard to the whole subject. It is that the distinction must be drawn, and ever be kept in mind, between the bright and dark qualities and the virtues and vices. The bright qualities are not of themselves virtues. The dark qualities are not of themselves vices. To suppose that they are, to confuse the bright with virtue and the dark with viciousness, is the most prevalent of moral fallacies.[65] A person is found to be kind, sympathetic, gentle, and on this score is said to be virtuous or good. But gentleness, kindness, a sympathetic disposition, while they lend themselves to the process of being transformed into virtues, are not of themselves moral qualities at all, but gifts of nature, happy endowments for which the possessor can claim no merit. And sullenness, irascibility, the hot, fierce cravings and passions with which some men are cursed, are not vices, though it is obvious how readily they turn into vices as soon as the will consents to them. The question becomes urgent: What then is a virtue? The fair qualities are the basis, the natural substratum of the virtues, the material susceptible of transformation into virtues. In what does the transformation consist? When does it take place? The answer is, when the plus quality has been raised to the Nth degree, and in consequence the minus qualities are expelled. This result, of course, is never actually achieved. The concept here presented is a concept of limits. But in the direction defined lies growth and continuous development not of but toward ethical personality. In public addresses I have often said: Look to your virtues, and your vices will take care of themselves. I can put this thought more exactly by saying: Change your so-called virtues into real virtues: raise your plus qualities to the Nth degree. And the degree to which you succeed in so doing you can judge of by the extent to which the minus qualities are in process of disappearing.