Again, sympathy, in the broad sense in which it is here used, underlies also the moral rank of a man and goes to fix our estimate of his justice and goodness. The just, the good, or the right under any name, is of course not a thing by itself, but is a finer product wrought up out of the various impulses that life affords, and colored by them. Hence no one can think and act in a way that strikes us as right unless he feels, in great part, the same impulses that we do. If he shares the feelings that seem to us to have the best claims, it naturally follows, if he is a person of stable character, that he does them justice in thought and action. To be upright, public-spirited, patriotic, charitable, generous, and just implies that a man has a broad personality which feels the urgency of sympathetic or imaginative motives that in narrower minds are weak or lacking. He has achieved the higher sentiments, the wider range of personal thought. And so far as we see in his conduct that he feels such motives and that they enter into his decisions, we are likely to call him good. What is it to do good, in the ordinary sense? Is it not to help people to enjoy and to work, to fulfil the healthy and happy tendencies of human nature; to give play to children, education to youth, a career to men, a household to women, and peace to old age? And it is sympathy that makes a man wish and need to do these things. One who is large enough to live the life of the race will feel the impulses of each class as his own, and do what he can to gratify them as naturally as he eats his dinner. The idea that goodness is something apart from ordinary human nature is pernicious; it is only an ampler expression of that nature. On the other hand, all badness, injustice, or wrong is, in one of its aspects, a lack of sympathy. If a man’s action is injurious to interests which other men value, and so impresses them as wrong, it must be because, at the moment of action, he does not feel those interests as they do. Accordingly the wrong-doer is either a person whose sympathies do not embrace the claims he wrongs, or one who lacks sufficient stability of character to express his sympathies in action. A liar, for instance, is either one who does not feel strongly the dishonor, injustice, and confusion of lying, or one who, feeling them at times, does not retain the feeling in decisive moments. And so a brutal person may be such either in a dull or chronic way, which does not know the gentler sentiments at any time, or in a sudden and passionate way which perhaps alternates with kindness.