At the other extreme are those fortunate people who have achieved an ordered life, whose systems have developed clearing-houses by which the varying claims of different impulses are adjusted. Their free, untrammelled activity gains for them a maximum of varied satisfactions and involves a minimum of suppression and sacrifice. Particularly is this so with regard to those satisfactions which require humane, sympathetic, and friendly relations between individuals. The charge of egoism, or selfishness, can be brought against a naturalistic or utilitarian morality such as this only by overlooking the importance of these satisfactions in any well-balanced life. Unfair or aggressive behaviour, and preoccupation with self-regarding interests to the exclusion of due sensitiveness to the reciprocal claims of human intercourse, lead to a form of organisation which deprives the person so organised of whole ranges of important values. No mere loss of social pleasures is in question, but a twist or restriction of impulses, whose normal satisfaction is involved in almost all the greatest goods of life. The two senses in which a man may ‘take advantage’ of his fellows can be observed in practice to conflict. Swindling and bullying, whether in business matters or in personal relations, have their cost; which the best judges agree to be excessive. And the greater part of the cost lies of in the consequences of being found out, in the loss of social esteem and so forth, but in actual systematic disability to attain important values. Although the person who habitually disregards the claims of his fellows to fair treatment and sympathetic understanding may be condemned, in most cases, upon the ground of his own actual loss of values in such behaviour, this of course is not the reason for the steps which may have to be taken against him. It may very well be the case that a person’s own interests are such that, _if he understood them_, were well organised in other words, he would be a useful and charming member of his community; but, so long as people are about who are not well organised, communities must protect themselves. They can defend their action on the ground that the general loss of value which would follow if they did not protect themselves far outweighs such losses as are incurred by the people whom they suppress or deport. To extend this individual morality to communal affairs is not difficult. Probably the best brief statement upon the point is the following note by Bentham, if we interpret ‘happiness’ in his formula not as pleasure but as the satisfaction of impulses. _June_ 29, 1827. 1. Constantly actual end of action on the part of every individual at the moment of action, his greatest happiness, according to his view of it at that moment. 2. Constantly proper end of action on the part of every individual at the moment of action, his real greatest happiness from that moment to the end of life.