Education, working directly and internally upon the feelings, and government, appealing to them from without through commands and penalties, are constantly effecting an increasing identity of self-interest and regard for others. These means supplement the action of sympathy and the more instinctive emotions. They stimulate and even induce a proper interest in the pleasures of others. In governmental law, with its punishments, we have an express instrument for making the pleasures of one harmonize with (or at least not conflict with) the pleasures of others. Thus Bentham, after stating that an enlightened mind perceives the identity of self-interest and that of others (or of _egoism_ and _altruism_, as these interests are now commonly called), goes on (Deontology, p. 201): "The majority do not have sufficient enlightenment, nor enough moral feeling so that their character goes beyond the aid of laws, and so the legislator should supplement the frailty of this natural interest, in adding to it an artificial interest more appreciable and more continuous. Thus the government augments and extends the connexion which exists between prudence and benevolence." Mill says (Op. cit., p. 323): "To do as you would be done by, and to love your neighbor as yourself, constitute the ideal perfection of utilitarian morality. As the means of making the nearest approach to this ideal, utility would enjoin, first, that laws and social arrangements should place the happiness or the interest of every individual as nearly as possible in harmony with the interest of the whole; and, secondly, that education and opinion, which have so vast a power over human character, should so use that power as to establish in the mind of every individual an indissoluble association between his own happiness and the good of the whole." XXIII. Private Pleasures and General Welfare. In criticism of these indirect methods of establishing the identity of 'egoism' and 'altruism,' it may be said: 1. That the supposed relation between the private and the general happiness is extrinsic, and hence always accidental and open to exception.