This seems highly convincing, but it does not by far cover the whole ground. Whoever has studied our times well knows that a man can secure for himself, and even for his family and friends, enormous advantages by disregarding and violating the interests and moral rights of others, and also that, when wholesale rascality succeeds, when it is productive of great wealth, great social and political power, it also secures esteem and reputation. There are, of course, men in positions, the stock-in-trade of which consists in honesty and even philanthropy; but there are others, and millions of them, who could, under the present social systems of the world, amass fortunes and rise to distinction by systematic robbery. Thousands of cases could be stated in proof of the fact that, in the absence of the belief in responsibility after death, selfishness will prompt men to hurt their fellow-beings and society in order to secure money, power, and reputation for themselves. Take the case of a poor labourer who, in the usual course, will work and suffer during his whole life and die in poverty. To escape such a destiny many roads are open to him if he have courage, exceptional ability, and no belief in a hereafter. He could commit a variety of crimes in order to give him a start in life without the slightest chance of being detected, and without experiencing the smallest inconvenience during his lifetime. He might even avoid violent and vulgar crimes, and operate in a safer manner. He might blackmail a rich man. He might in war betray his country. He might sell himself to a corrupt political party. He might join the army of some selfish sovereign bent on conquest and plunder, and gain a high position. Or he might pursue yet safer methods. He might turn first a usurer, then a financier. He might keep a degrading public-house, or a gigantic immoral place of amusement. He might issue a debasing newspaper, write corrupting books and dramatic pieces. Provided he does not expose himself to the hatred, contempt, and even the unfavourable criticism of his fellow-beings, or injure his health, there is positively nothing to prevent him from adopting all these courses to the great detriment of humanity, so long as he is perfectly sure that he shall not be called to account after death. What some of our scientists forget is that very few people are in the same position as they themselves are, where respectability and quasi-philanthropy pay; but, on the contrary, that the great majority live under the constant temptation to secure wealth, health, esteem, and reputation by means which are injurious to society. To such arguments they can only reply that the man, however successful, who attains his success by anti-social means runs a risk of ruining the happiness of his life by loss of self-respect.