And virtue, the most important distinction of all, is independent alike of wealth, calling and culture. The real upper class, that which is doing the most for the onward movement of human life, is not to be discerned by any visible sign. The more inward or spiritual a trait is, the less it is dependent upon what are ordinarily understood as class distinctions. It is, however, upon the grosser and more obvious differences of wealth and rank, and not upon intellectual or moral traits, that classes, in the ordinary meaning of the word, are based. The reasons for this are, first, that something obvious and unquestionable is requisite as a symbol and unfailing mark of class, and, second, that the tangible distinctions alone are usual matters of controversy. Culture and character have more intrinsic importance, but are too uncertain to mark a class, and even if they were stamped upon the forehead they are not matter to quarrel over like wealth or titles; since those who have them not cannot hope to get them by depriving those who have. Income, for instance, classifies people through creating different standards of living, those who fall into the same class in this respect being likely to adopt about the same external mode of life. It usually decides whether men live in one quarter of the city or another, what sort of houses or apartments they inhabit, how they dress, whether the wife “does all her own work” or employs household help (and, if the latter, how much and of what sort), whether they keep a carriage, whether they go into the country for the summer, whether they travel abroad, whether they send their sons to college, and so on. And such likeness leads to likeness of ideas, especially in that commonplace sort of people—the most numerous of course—who have not sufficient definiteness or energy of character to associate on any other basis. Note how difficult it is for two people, congenial in other respects, to converse freely when one has an income of $5,000, the other of $500. Few topics can be touched upon without accentuating the superficial but troublesome discrepancy. Amusements, household and the like are hardly possible; the weather may supply a remark or two, perhaps also politics, though here the economic point of view is likely to appear. Religion or philosophy, if the parties could soar so high, would be best of all. Of course, serious discussion should be all the more practicable and fruitful because of difference of viewpoint. What I mean, however, is light, offhand, sociable talk that does not stir any depths. As between their wives the situation would be harder still, and only an unusual tact and magnanimity would make it tolerable.