Considering, then, the separate virtues one by one, we find that in some we have progressed, in others we have not. Therefore, in certain respects we are better than the ancients, in others we are worse. Must we conclude that the good and the evil balance each other, and that, therefore, there has been no real moral progress from the ancient world to the modern? That would be, in my opinion, a very bold assertion. It is, in fact, undeniable that our moral life is richer in principles than that of the ancients, because we have retained many of the ancient principles, and have added to them the moral principles which were invented by the civilisations which flourished after the fall of the Roman Empire. We appreciate the virtues of patriotism, civic affection, and valour in war which were proper to the ancient cities. To them we add the sense of legality and right, the need for precise and prompt justice, which were invented by the ancient jurists and perfected by the moderns. We add charity, mercy, love of our neighbour, horror of cruel amusements, virtues which Christ taught us. We add the sentiment of the dignity and the rights of man, which was created by the philosophy of the eighteenth century and by the French Revolution. We add certain other brand-new sentiments, the creation of the civilisation of machinery, which are, therefore, stronger in America than in Europe: ardour for the new, enthusiasm for progress, confidence in our own strength. In war, we fight like the Romans, and in peace, we turn our eyes away from bloody spectacles. We should hold the gladiatorial games in no whit less horror than the most pious of Christian monks. We trade like the Phœnicians and we love knowledge like the Greeks. We appreciate liberty and we appreciate authority. Does not all this constitute real progress? And does it not suffice to counterbalance certain other defects of ours, such as intemperance and the immoderate desire for riches? I think so. But that does not mean that we are at liberty to abandon ourselves freely to our vices and defects, under the pretext that they are compensated for by other virtues. It is the duty of every civilisation, as of every man, to make himself as perfect as possible. And this duty we must not forget, not even in the midst of the immeasurable triumphs of the richest, most powerful, and wisest civilisation that has ever yet seen the light of day. PART III EUROPE AND AMERICA I THE AMERICAN DEFINITION OF PROGRESS