The very real and frequent opposition of desire and duty is no support of the view that duty is irrelevant to happiness, but quite consistent with the rational account of morality-that dates at least back to the ancient Greeks-which shows it to be the means to man's most lasting and widespread happiness. Must we deny that duty is the servant of happiness? We may go on to point out various flaws in the doctrine, of which Carlyle is one of the extreme representatives, that the account of morality as a means to happiness is immoral and leads to shocking results. (1) The plausibility of the doctrine rests largely on its confusion with the very different truth that we should not make happiness our conscious aim. It is one of the surest fruits of experience that happiness is best won by forgetting it; he that loses his life shall truly find it. To think much of happiness slides inevitably over into thinking too much of present happiness, and more of one's own than others' happiness; it leads to what Spencer properly dubs "the pursuit of happiness without regard to the conditions by fulfillment of which happiness is to be achieved." Carlyle is practically on the right track in bidding us think rather of duty, of work, of accomplishment. But that is far from denying that these aims have their ultimate justification in the happiness they forward. In order that remote ends may be attained, it is often necessary to cease thinking of them and concentrate the mind upon immediate means. To acquire unconsciousness of manner, the last thing to do is to aim directly for it; to acquire happiness, the worst procedure is to make it one's conscious quest. Yet in the former case the attainment of the ease of manner sought, and in the latter case the attainment of the happiest life for one's self and those whom one's action affects is the touchstone which at bottom determines the method to be adopted. The proper method, we contend, is-morality. It is the method that Carlyle recommends. So that in practice we agree with him, while parting with him in theory. (2) Carlyle evidently has in mind usually the thought that it is one's own happiness only that is put up as the end by the moralists he opposes. This was pure misunderstanding, however, or perversity. Other men's happiness has intrinsic worth (or IS intrinsic worth, for the word and the phrase are synonymous) as truly as mine; and morality is concerned quite as much with guiding the individual toward the general good as toward his own ultimate welfare. To this point we must return, merely mentioning here the fact that no reputable moralist now preaches the selfish theory.