Character is the sum of a man's tendencies to conduct. Our estimate of a man's character is a sort of weather forecast of what he will do in various situations. Goodness of character consists, then, of such an organization of impulses as will lead to good acts-to acts productive ultimately of a preponderance of intrinsic good, or happiness. The blame and approval that attaches in our minds to certain acts becomes attached also to the disposition that is fruitful of such acts. A good man is he whose mind is so set and adjusted that it will turn away from evil deeds and espouse the right. We can say, then, with Dewey and Tufts, "Goodness consists in active interest in those things which really bring happiness." [Footnote: Ethics, p. 396.] Similarly, Paulsen writes, "Virtues may be defined as habits of the will and modes of conduct which tend to promote the welfare of individual and collective life." [Footnote: System of Ethics, Eng. p. 475.] And Santayana puts it more tersely in the statement, "Goodness is that disposition that is fruitful in happiness." [Footnote: Reason in Common Sense, p. 144.] It is easy, then, to understand the enthusiasm that men feel for goodness; it is the resultant of the passionate longing to be delivered from the domination of evil impulses, the instinctive joy in splendid and unselfish acts, the sense of relief and gratitude felt toward those from whom one has nothing to fear. Contrariwise, the shrinking from a bad man springs primarily from the dread of what he may do, from the disgust which the sight of his foolish and ruinous acts inspires and from various other reactions of the spectator which we need not enumerate. If character were a sort of merely inward possession, unconnected with conduct, we should not Jeel thus toward it. Merely to FEEL virtuous is pleasant, but it is not important. Imputed goodness must be judged by the kind of conduct it yields, and that conduct in turn by its consequences. "By their fruits ye shall know them." But this inward disposition, though important chiefly for its effects, is more important therefore than we are apt to realize. "As a man thinketh in his heart, so he is." The scientific study of psychology has emphasized the fact, which is open to everyday observation, that even secret thoughts and moods influence inevitably a man's outward acts. What we do depends upon what we have been thinking and imagining and feeling. The Great Teacher was right when he bade men refrain not merely from murder, but from angry thoughts; not merely from adultery, but from lustful glances; not merely from perjury, but from the desire to deceive. Epictetus puts it, "What we ought not to do we should not even think of doing." And Marcus Aurelius writes, "We should accustom ourselves to think upon othing that we should hesitate to reveal to others if they asked to know it." This is sound advice. Without attempting to settle the problem of determinism or indeterminism, which falls properly within the