Kant, who, as we have seen, refuses to admit in morals any other principle but that of duty, would probably disagree with us when we say that work is a pleasure and a necessity. But if it be true, why should we not say so? Is it necessary, in order that the duty of work be truly accomplished, that it be both painful and useless? Wisdom nowise requires this. Providence having attached to work, whilst making it the necessary condition of our self-preservation, a certain pleasure, lightening thereby our efforts, morality nowise forbids us to enjoy this pleasure and accept this necessity. It will be easily granted that work is a necessity; but it is more difficult to obtain from men the admission that it is a pleasure. Man, if he will not die of hunger, must work, unquestionably, they will say; but that it is a pleasure is quite another thing. If the pleasure of work is put to question, no one at least will maintain that it is a pleasure not to work. For when does rest, leisure, recreation give us most pleasure? Everybody knows, it is when we have worked. Recall to mind any unusually heavy work, any hurried and necessary task, or even our daily or weekly duty scrupulously fulfilled: what joy is it not when the task is done to give ourselves a holiday! Idleness brings with it satiety, weariness, disgust, disorder, the ruin of the family, the destruction of health, and other evils still more baleful. Work, on the contrary, makes repose enjoyable. Without the fatigue of the day's work, no pleasure in sleep, and even no sleep at all. A manifest proof that Providence did not intend us for repose, but for action, for effort, for struggle, for energetic and constant work. We should even go so far as to say that work is not only a stimulant, but that it is in itself a pleasure and a joy.