In our human world the precision of mechanism is for ever impossible. The indefiniteness of morality is a part of its necessary imperfection. There is not only room in morality for the high aspiration, the courageous decision, the tonic thrill of the muscles of the soul, but we have to admit also sacrifice and pain. The lesser good, our own or that of others, is merged in a larger good, and that cannot be without some rending of the heart. So all moral action, however in the end it may be justified by its harmony and balance, is in the making cruel and in a sense even immoral. Therein lies the final justification of the æsthetic conception of morality. It opens a wider perspective and reveals loftier standpoints; it shows how the seeming loss is part of an ultimate gain, so restoring that harmony and beauty which the unintelligent partisans of a hard and barren duty so often destroy for ever. “Art,” as Paulhan declares, “is often more moral than morality itself.” Or, as Jules de Gaultier holds, “Art is in a certain sense the only morality which life admits.” In so far as we can infuse it with the spirit and method of art, we have transformed morality into something beyond morality; it has become the complete embodiment of the Dance of Life. Footnote 89: What we call crime is, at the beginning, usually an effort to get, or to pretend to get, into step, but, being a violent or miscalculated effort, it is liable to fail, and the criminal falls to the rear of the social army. “I believe that most murders are really committed by Mrs. Grundy,” a woman writes to me, and, with the due qualification, the saying is worthy of meditation. That is why justice is impotent to prevent or even to punish murder, for Mrs. Grundy is within all of us, being a part of the social discipline, and cannot be hanged. Footnote 90: Herbert Spencer, writing to a correspondent, once well expressed the harmlessness—if we choose so to regard it—of moral teaching: “After nearly two thousand years’ preaching of the religion of amity, the religion of enmity remains predominant, and Europe is peopled by two hundred million pagans, masquerading as Christians, who revile those who wish them to act on the principles they profess.” Footnote 91: But later asceticism was strictly the outcome of a Greek tendency, to be traced in Plato, developed through Antisthenes, through Zeno, through Epictetus, who all desired to liberate the soul from the bonds of matter. The Neo-Platonists carried this tendency further, for in their time, the prevailing anarchy and confusion rendered the world and society less than ever a fitting haven for the soul. It was not Christianity that made the world ascetic (and there were elements of hedonism in the teaching of Jesus), but the world that made Christianity ascetic, and it was easy for a Christian to become a Neo-Platonist, for they were both being moulded by the same forces. Footnote 92: