You can explain to an intelligent child that if he tells the whole truth about the thing, the telling will cost him pain and leave him happy. But you cannot save him the pain. So long as he persists in lying, some of his faculties lie under an inhibition; the vital energies flow past them instead of through them. The first shock of a through passage gives a spasm of pain, and then the child is happy. It is one of the facts of the world that moral awakening is accompanied by pain. The quarrel that the world has with its agitators is that they do really agitate. People express this by saying that the men are dangerous or have bad taste. The epithets vary with the age. They are intended to excite public contempt, and they embody the aversions of society. In a martial age the reformer is called a molly-coddle; in a commercial age an incompetent, a disturber of values; in a fanatical age, a heretic. If an agitator is not reviled, he is a quack. These epithets are mere figures of speech. What they really express is suffering caused by the workings of conscience. And so in any educational movement that runs across the country, there is always a track of pain turning to happiness. When we get in the path of one of these things, we find that the division between contending ideas passes through the individual man. It does not fall between men. The struggle is always the struggle of forces within an individual. A is trying to convince B. The struggle in A’s mind is to make the matter clear, in B’s mind to make the opposite clear. In the course of time one view prevails; but the struggle continues, for B occupies A’s position and is now struggling to convince C. It is in this way that a movement runs through a community. The firing line passes through a series of individuals, and as they succumb, through them to the next. If you take any particular case of conflict, you will find that the man is divided between two courses, one of which is disagreeable because it involves effort and sacrifice and offence. The other is agreeable because it involves personal ease or personal advancement. The two motives in man result from the structure of his brain, whose operations we are obliged to accept: we cannot amend them; they are the facts of psychology. It would seem as if the brain of man were so constituted that at the moment of its full operation the man himself disappears. His consciousness becomes wholly occupied with impersonal interests. Thus, in the process of thought, a man begins to see his own personal interests threatened. If he continues to think, they must vanish. This is the struggle between right and wrong. It is really a struggle between two attitudes of mind. It is the experience we suffer when the mind is passing from the self-regardant to the non-self-regardant attitude.