(2) Again, we may ask WHY we should develop ourselves. This ideal is in need of justification to the has a eulogistic connotation in our ears; but to rely upon that is to beg the question. Strictly, it means only the actualizing of potentiality, which may be potentiality for evil as well as for good. Concretely, if developing our natures led to pain and sorrow we should do well to resist such development. The plausibility of the formula lies in the fact that the development of one's self along any line is normally pleasant and normally conduces to ultimate happiness. The idea of it attracts us, and it is well that it should; it is intrinsically and extrinsically good. But it is the fact of possessing that intrinsic and extrinsic goodness that makes it a legitimate ideal. In sum, it is good to develop one's powers only because and in so far as such development makes for happiness or is itself an aspect of happiness. For happiness is the only sort of thing that is in itself intrinsically and obviously desirable, without need of proof. (3) Practically, this ideal-tends to selfishness; it does not point to the fact that the best development of self lies in service. The ideal is capable of this interpretation, but its emphasis is in the wrong direction. It is essentially a pagan conception, and practically inferior to the Christian ideal of service. Service cannot be the ultimate ideal, any more than the Chinese in the story could support themselves by taking in one another's washing; and it needs to be justified, like self-development, by the happiness it brings. But for a working conception it is far better. Self-realization has never been the aim of the saints and heroes. Imagine a patriot dying for his country's freedom, or a mother giving years of sacrificing toil for her child, on the ground of self-development! The patriot may feel that through his sacrifice and that of his comrades his countrymen will be freer or more united or rid of some curse i.e., ultimately, happier. The mother thinks consciously of the happiness of the child she serves. But except for the young man or properly be for the time self-centered, self-development makes but a sorry ideal. We may admire a Goethe who cares primarily for the development and perfection of his own powers-if he is handsome and clever and of a winning personality. But the men we really love and reverence are those who forget themselves and prefer to go, if necessary, with their artistic sense undeveloped or their scientific sense untrained, so they may bring help and peace to their fellows. [Footnote: Cf. a recent story writer, Nalbro Hartley, in Ainslee's (a mountain-white is speaking): "I reckon the best way to get on in this world is to learn just enough to make you all always want to know more but to be so busy usin' what you-all has learned that there ain't no time to learn the rest!"] Goethe, with all his genius, encyclopedic knowledge, and universality of experience,