In brief, his self-seeking is conducted, not alone by his fists, but also by his head. He knows when to pounce upon his foes and rivals, but he also knows when to keep them from pouncing upon him. Thus Miss Paget's somewhat elaborate refutation, though it leads to an undoubtedly sound conclusion, by no means disposes of Nietzsche. The other branches of the argument that self-sacrifice is beneficial open an endless field of debate, in which the same set of facts is often susceptible of diametrically opposite interpretations. We have already glanced at the alleged effects of Christian charity upon progress, and observed the enormous difference between sentimental efforts to preserve the unfit and intelligent efforts to make them fit, and we have seen how practical Christianity, whatever its theoretical effects, has had the actual effect of furthering the former and hindering the latter. It is often argued that there is unfairness in thus burdening the creed with the crimes of the church, but how the two are to be separated is never explained. What sounder test of a creed's essential value can we imagine than that of its visible influence upon the men who subscribe to it? And what sounder test of its terms than the statement of its ordained teachers and interpreters, supported by the unanimous approval of all who profess it? We are here dealing, let it be remembered, not with esoteric doctrines, but with practical doctrines--that is to say, with working policies. If the Christian ideal of charity is to be defended as a working policy, then it is certainly fair to examine it at work. And when that is done the reflective observer is almost certain to conclude that it is opposed to true progress, that it acts as a sentimental shield to the unfit without helping them in the slightest to shake off their unfitness. What is more, it stands contrary to that wise forethought which sacrifices one man today that ten may be saved tomorrow. Nothing could be more patent, indeed, than the high cost to humanity of the Christian teaching that it is immoral to seek the truth outside the Word of God, or to take thought of an earthly tomorrow, or to draw distinctions in value between beings who all possess souls of infinite, and therefore of exactly equal preciousness.