And yet, as the phrases 'pleasure' and 'happiness' are apt too exclusively to suggest material well-being and the gratification of the more animal parts of our nature, so the phrases 'perfection' or 'development' of 'character' are apt altogether to keep out of sight these necessary pre-suppositions of a healthy and progressive condition of humanity. Unless there were some standard of comfortable living, and a constant effort not only to maintain but to improve it, and unless some zest were given to every-day life by the gratification of the appetites, within reasonable limits, and the endeavour to obtain the means of indulging them, men, constituted as they are, would be in danger of sinking into sloth, squalor, and indigence, and, to the great mass of mankind, the opportunity of developing and perfecting their higher nature would never occur. We seem, therefore, to require some term which will not only suggest the highest results of moral endeavour, but also the conditions which, in the case of humanity, are essential to the attainment of those results. Moreover, to a greater extent even than the words 'pleasure' and 'happiness,' the expressions 'perfection' and 'development' of 'character' are in danger of being supposed to imply an exclusive reference to self. It is true that we cannot properly develope our characters, much less attain to all the perfection of which they are capable, without quickening the moral feeling and giving larger scope to the sympathetic emotions; but, in the mere attempt to improve their own nature, men are very apt to lose sight of their relations to others. The phrases ought, however, to be taken, and usually are intended to be taken, to include the effort to improve the character of others as well as our own; and if this extension of their meaning be well understood, and it is also understood that the development or perfection of character implies certain conditions of material comfort and the gratification, within reasonable limits, of our appetitive nature, there ought to be no objection on the part of the moralist to their employment for the purpose of designating the test of right conduct; and, any way, they are useful as supplementing, correcting, and elevating the associations attached to the more commonly employed terms, pleasure and happiness. But are there no terms by which the somewhat exclusive associations connected with the two sets of phrases already examined may be avoided? I venture to suggest that such terms may be found by reverting to the old, but now usually discarded, expressions 'welfare' and 'well-being.' These words, it seems to me, do not primarily suggest material prosperity, like happiness, nor the gratification of the lower parts of our nature, like pleasure, nor the exclusive development of the higher parts of our nature, like perfection, but cover the whole ground of healthy human activity and the conditions which are favourable to it.