The organization of life implies a criticism of and control over altruistic as well as egoistic impulses. There is nothing inherent in the fact of a good being OTHERS' good to make it necessarily the greatest good in a given situation. The ultimate criterion must always be the greatest good of the greatest number; but an altruistic as well as an egoistic impulse may stand in the way of that end. Our altruistic inclinations are often perverted, non-representative, a matter of instinctive and irrational sympathy or shortsighted impulse. And so, while one of the great tasks of moral education is to make men unselfish, that alone is not enough; unselfishness must be directed by reason and tact, rendered far-sighted and intelligent. What mental and moral obstacles hinder altruistic action? Although an altruistic impulse is not necessarily a right impulse to follow, there are a great many altruistic duties which are clear and summoning; and it is a never ending disappointment to the man of social conscience to behold the apathy wherewith obvious social duties are regarded. It will be worthwhile to pause and note the chief mental and moral obstacles that prevent a more general devotion to social betterment. (1) The most formidable obstacle, perhaps, is the selfishness of those who are themselves .well enough off. Our cities, and even, to some extent, our small towns, grow up in "quarters"; the rich living in one district and the poor in another. This permits the suffering of the latter to go unknown or only half-realized by the former. The well-to- do have many interests and many pleasant uses for their money; the call of the unfortunate-"Come over and help us!"- rings faint and far away in their ears. Or they may excuse their callousness by the assertion that the poor are used to their evil living conditions, do not mind them, and are as contented, on the whole, as the rich; complacently ignoring the fact that being used to conditions is not the same as enjoying or profiting by them, and that contentment by no means implies a useful or desirable life. It is true that the needy are often but dimly conscious of their needs; in that very fact lies a reason why the favored classes should rouse them out of their dullness, save them from the physical and moral degeneration into which they so unconsciously and helplessly drift. The indifference of the fortunate comes not so often from a deliberate hardening of the heart as from a lack of contact with the needy or imagination to picture their destitution. But blame must rest upon all comfortable citizens who do not bestir themselves to help in social betterment because it is too much trouble or requires a sacrifice they are not willing to make.