We may add, then, that a competition need not be demoralising when the competitors have lofty aims and use only honourable means. When, passing from purely intellectual aims, we consider the case, say, of the race for wealth, we may safely make an analogous remark. If a man's aim in becoming rich is of the vulgar kind; if he wishes to make an ostentatious display of wealth, and to spend his money upon demoralising amusement; or if, again, he tries to succeed by quackery instead of by the production of honest work, he is, of course, so far mischievous and immoral. But a man whose aims are public-spirited, nay, even if they be such as simply tend to improve the general comfort; who develops, for example, the resources of the country, and introduces new industries or more effective modes of manufacture, is, undoubtedly, in fact conferring a benefit upon his fellows, and may, so far, be doing his duty in the most effectual way open to him. If he succeeds by being really a more efficient man of business than his neighbours, he is only doing what, in the interests of all, it is desirable that he should do. He is discharging an essential social function; and what is to be desired is, that he should feel the responsibility involved, that he should regard his work as on one side the discharge of a social function, and not simply as a means of personal aggrandisement. It is not the fact that he is competing that is against him; but the fact, when it is a fact, that there is something discreditable about the means which he adopts, or the reward that he contemplates.