Probably most of us are under the sway of both of these tendencies. We feel the new idealism, the sweep and exhilaration of democracy, but we practise, nevertheless, a thrifty exploitation of all the private advantages we can decently lay our hands on; nor have we the moral vigor to work out any reconciliation of these principles. Experience shows, I think, that until a higher sentiment, like brotherly kindness, attains some definite organization and programme, so that men are held up to it, it is remarkably ineffective in checking selfish activities. People drift on and on in lower courses, which at bottom they despise and dislike, simply because they lack energy and initiative to get out of them. How true it is that many of us would like to be _made_ to be better than we are. I have seen promising idealists grow narrow, greedy and sensual—and of course unhappy—as they prospered in the world; for no reason, apparently, but lack of definite stimulation to a higher life. There is firm ground for the opinion that human nature is prepared for a higher organization than we have worked out. Certainly there is, on the whole, a more lively and hopeful pursuit of the brotherhood of man in modern democracy than there ever was, on a large scale, before. One who is not deaf to the voices of literature, of social agitation, of ordinary intercourse, can hardly doubt this. The social settlement and similar movements express it, and so, more and more, does the whole feeling of our society regarding richer and poorer. Philanthropy is not only extending, but undergoing a revolution of principle from alms to justice and from condescension to fellowship. The wealthy and the educated classes feel, however vaguely, that they must justify their advantages to their fellow men and their own consciences by making some public use of them. Gifts—well meant if not always wise—to education, science and philanthropy are increasing, and there was never, perhaps, a more prevalent disposition to make unusual mental acquirements available toward general culture. Even the love of publicity and display, said to mark our rich people, has its amiable side as indicating a desire to impress general opinion, rather than that of an exclusive class. Indeed, if there is anywhere in American society an exclusive and self-sufficient kind of people, they are not a kind who have much influence upon the general spirit.