Physical and Mental _Athleticism_ are helps to Moral Athleticism. Ethics is a science of energetics. Bodily and mental energy is favorable to ethical energizing. By mental energy I understand especially the habit of vigorously attacking complex and difficult mental problems. Right _Asceticism_ is related to Ethical Development. I exclude self-abnegation and self-repression practiced as drill apart from any particular occasion requiring them, holding that self-repression should always be incidental to self-expression. This applies especially to the hygiene of the sex passion. A positive ideal of the sex relation, as in marriage, is an invaluable help in ennobling and thereby restraining the passion. The Ethical Life is the supremely Planful Life. There is a hierarchy of ends of which the ethical is the apex. The ethical end is the supreme end to which all others are to be planfully subordinated. The habit of conducting one’s life planfully is favorable to ethical behavior. I say planfully, not pedantically, due regard being always had to spontaneity. Among hindrances to Ethical development may be mentioned the tendency to be satisfied with the _minor perfections_. The better is the greatest enemy of the best. The disproportionate value set on the embellishments of life is but one illustration of this point. A great hindrance to the spiritual life is the necessity under which we lie of restricting our actual ethical relations to a _few persons_. We cannot extend our influence to the millions of China and India. We cannot even deeply influence a considerable number of our fellow citizens. On ethical grounds we do acknowledge the claims of each individual, of all these myriads of human beings. Yet as far as any actual good we can do them is concerned, we are powerless, and must leave them to their fate. The tragic aspect of life comes home to us sharply at this point. Intensity must take the place of extensity. Intensive spiritual relations with a few will teach us at least to conceive worthily of those personalities whom we cannot directly affect, and to invest them in idea with the honor which is their due. Intimate spiritual relations with a few will also counteract the unethical habit of labeling those with whom we come into casual contact according to the special functions they happen to exercise. Thus a letter-carrier is apt to be thought of as an animated machine to carry letters, a stenographer as a kind of animated machine to take dictation, the servant in the house a machine to render physical service. The more complete our appreciation of personality is in the case of the few, the more we shall be impelled to transfer the concept of personality, at least in its outlines, to all others. In this way our friendships, our close relations, will not restrict our ethical horizon. In the narrower circle we shall engender those ideas which in thought at least we can carry out to the farthest limits of human society.