[172] Some phases of the writings of Nietzsche supply relevant material for this sketch. See especially his _Will for Power, Beyond Good and Evil_, and such statements as: "The loss of force which suffering has already brought upon life is still further increased and multiplied by sympathy. Suffering itself becomes contagious through sympathy" (overlooking the reaction of sympathy to abolish the source of suffering and thus increase force). "Sympathy thwarts, on the whole, in general, the law of development, which is the law of selection."--_Works_, Vol. XI., p. 242. [173] This phase of the matter has been brought out (possibly with some counter-exaggeration) by Kropotkin in his _Mutual Aid_. [174] Spencer puts the matter truly, if ponderously, in the following: "The citizens of a large nation industrially organized, have reached their possible ideal of happiness when the producing, distributing and other activities, are such in their kinds and amounts, that each individual finds in them a place for all his energies and aptitudes, while he obtains the means of satisfying all his desires. Once more we may recognize as not only possible, but probable, the eventual existence of a community, also industrial, the members of which, having natures similarly responding to these requirements, are also characterized by dominant æsthetic faculties, and achieve complete happiness only when a large part of life is filled with æsthetic activities" (_Principles of Ethics_, Vol. I., p. 169). [175] Machiavelli, transferring from theology to statecraft the notion of the corruption and selfishness of all men, was the first modern to preach this doctrine. [176] See, for example, Hobbes, _Leviathan_; Mandeville, _Fable of the Bees_; and Rochefoucauld, _Maxims_. [177] Compare what was said above, p. 273, on the confusion of pleasure as end, and as motive. Compare also the following from Leslie Stephen, _Science of Ethics_, p. 241. It is often "insinuated that I dislike your pain because it is painful to me in some special relation. I do not dislike it as your pain, but in virtue of some particular consequence, such, for example, as its making you less able to render me a service. In that case I do not really object to your pain as your pain at all, but only to some removable and accidental consequences." The entire discussion of sympathy (pp. 230-245), which is admirable, should be consulted. [178] _Psychology_, Vol. I., p. 320. The whole discussion, pp. 317-329, is very important. [179] See, for example, James, _Principles of Psychology_, Vol. II., ch. xxiv. [180] Measures of public or state activity in the extension, for example, of education (furnishing free text-books, adequate medical inspection, and remedy of defects), are opposed by "good people" because there are "charitable" agencies for doing these things.