But granting that this word is used with a legitimate meaning, we ask, is altruism in this sense an inherent quality of the Japanese race? Let the reader glance back to our discussion of the possession by the Japanese of sympathy, and the humane feelings.[CT] We saw there marked proofs of their lack. The cruelty of the old social order was such as we can hardly realize. Altruism that expresses itself only in polite forms, and does not strive to alleviate the suffering of fellow-men, can have very little of that sense, which this theory requires. So much as to the fact. Then as to the theory. If this alleged altruism were inherent in the mental structure, it ought to be a universal characteristic of the Japanese; it should be all-pervasive and permanent. It should show itself toward the foreigner as well as toward the native. But such is far from the case. Few foreigners have received a hearty welcome from the people at large. They are suspected and hated; as little room as possible is made for them. The less of their presence and advice, the better. So far as there is any interest in them, it is on the ground of utility, and not of inherent good will because of a feeling of aboriginal unity. Of course there are many exceptions to these statements, especially among the Christians. But such is the attitude of the people as a whole, especially of the middle and upper classes toward the foreigners. If we turn our attention to the opposite phase of Japanese character, namely their selfishness, their self-assertiveness, and their aggressiveness, whether as a nation or as individuals, and consider at the same time the recent rise of this spirit, we are again impressed both with the narrow range of facts to which the advocates of "impersonality" call our attention, and also with the utter insufficiency of their theory to account for the facts they overlook. According to the theory of altruism and "impersonality," these are characteristics of undeveloped races and individuals, while the reverse characteristics, those of selfishness and self-assertiveness, are the products of a later and higher development, marks of strong personality. But neither selfishness nor individual aggressiveness is a necessary element of developed "personality." If it were, children who have never been trained by cultivated mothers, but have been allowed to have their own way regardless of the rights or desires of others, are more highly developed in "personality" than the adult who has, through a long life of self-discipline and religious devotion, become regardless of his selfish interests and solicitous only for the welfare of others. If the high development of altruism is equivalent to the development of "impersonality," then those in the West who are renowned for humanity and benevolence are "impersonal," while robbers and murderers and all who are regardless of the welfare of others are possessed of the most highly developed "personality." And it also