More special considerations join these more general ones in showing us this truth. Such egoism as preserves a vivacious mind in a vigorous body furthers the happiness of descendants, whose inherited constitutions make the labors of life easy and its pleasures keen; while, conversely, unhappiness is entailed on posterity by those who bequeath them constitutions injured by self-neglect. Again, the individual whose well-conserved life shows itself in overflowing spirits, becomes, by his mere existence, a source of pleasure to all around; while the depression which commonly accompanies ill-health diffuses itself through family and among friends. A further contrast is that whereas one who has been duly regardful of self retains the power of being helpful to others, there results from self-abnegation in excess, not only an inability to help others but the infliction of positive burdens on them. Lastly, we come upon the truth that undue altruism increases egoism, both directly in contemporaries and indirectly in posterity. And now observe that though the general conclusion enforced by these special conclusions is at variance with nominally accepted beliefs, it is not at variance with actually accepted beliefs. While opposed to the doctrine which men are taught should be acted upon, it is in harmony with the doctrine which they do act upon and dimly see must be acted upon. For omitting such abnormalities of conduct as are instanced above, every one, alike by deed and word, implies that in the business of life personal welfare is the primary consideration. The laborer looking for wages in return for work done, no less than the merchant who sells goods at a profit, the doctor who expects fees for advice, the priest who calls the scene of his ministrations "a living," assumes as beyond question the truth that selfishness, carried to the extent of enforcing his claims and enjoying the returns his efforts bring, is not only legitimate but essential. Even persons who avow a contrary conviction prove by their acts that it is inoperative. Those who repeat with emphasis the maxim, "Love your neighbor as yourself," do not render up what they possess so as to satisfy the desires of all as much as they satisfy their own desires. Nor do those whose extreme maxim is, "Live for others," differ appreciably from people around in their regards for personal welfare, or fail to appropriate their shares of life's pleasures. In short, that which is above set forth as the belief to which scientific ethics leads us, is that which men do really believe, as distinguished from that which they believe they believe.