=2. Social Ends and the Happiness of Others.=--The same principle holds of the happiness of others. Happiness means the expression of the active tendencies of a self in their appropriate objects. Moral happiness means the satisfaction which comes when the dominant active tendencies are made interests in the maintenance and propagation of the things that make life worth living. Others, also, can be happy and should be happy only upon the same terms. Regard for the happiness of others means _regard for those conditions and objects which permit others freely to exercise their own powers from their own initiative, reflection, and choice_. Regard for their final happiness (i.e., for a happiness whose _quality_ is such that it cannot be _externally_ added to or subtracted from) demands that these others shall find the controlling objects of preference, resolution, and endeavor in the things that are worth while. =3. Happiness and Common Ends.=--For all alike, in short, the chief thing is the discovery and promotion of those activities and active relationships in which the capacities of all concerned are effectively evoked, exercised, and put to the test. It is difficult for a man to attain a point of view from which steadily to apprehend how his own activities affect and modify those of others. It is hard, that is, to learn to accommodate one's ends to those of others; to adjust, to give way here, and fit in there with respect to our aims. But difficult as this is, it is easy compared with the difficulty of acting _in such a way_ for ends which are helpful to others as will call out and make effective their activities. =Moral Democracy.=--If the vice of the criminal, and of the coarsely selfish man is to disturb the aims and the good of others; if the vice of the ordinary egoist, and of every man, upon his egoistic side, is to neglect the interests of others; the vice of the social leader, of the reformer, of the philanthropist and the specialist in every worthy cause of science, or art, or politics, is to seek ends which promote the social welfare in ways which fail to engage the active interest and coöperation of others.[157] The conception of conferring the good upon others, or at least of attaining it for them, which is our inheritance from the aristocratic civilization of the past, is so deeply embodied in religious, political, and charitable institutions and in moral teachings, that it dies hard. Many a man, feeling himself justified by the social character of his ultimate aim (it may be economic, or educational, or political), is genuinely confused or exasperated by the increasing antagonism and resentment which he evokes, because he has not enlisted in his pursuit of the "common" end the freely coöperative activities of others. This coöperation must be the root principle of the morals of democracy. It must be confessed, however, that it has as yet made little progress.