man's experience is necessarily paradoxical or contradictory, so long as man is divided against himself, or as the labour of life and reality is a divided labour, the case for society and for personal interest in society is clear and conclusive. A basis for society lies in the very nature of experience. Society is not something added to individuality from without. Let us here beware of easy sentiment. Let not our thinking conjure false sweetness and light. Experience is truly and essentially social; the individual was not meant to dwell alone; but herein is no immediate [p.149] cure-all, no promise of an unperturbed brotherly love, of a life for one and all of simple peace and blissful quietude. On such a plan society would hardly suit the individual with whom, and with whose natural experience, we have become acquainted. To speak with the extravagance of a counter-sentimentalism, the individual of our present acquaintance is forever spoiling for a fight. In the life of the society to which he belongs; in the life where he watches for his incoming ship, there must always be hate and evil in all their forms, lawlessness and destruction, illusion and error; but--and just here sentiment, the sentiment of a really searching optimism, called once before a sacrificial and heroic optimism, may find some assurance--never an unmixed hate, never a wholly idle destruction, never an unmeaning error. Can anything, indeed, that has another thing against it--that has, in short, an opposite--ever be itself unmixed? The good or the evil in society, being always opposed, is always also shared. So few people recognize, or appreciate, what a great mixer opposition is. Death is the passing only of inadequate or unworthy life. Hate witnesses only a false love; sin, a pharisaical righteousness. Destruction marks an imperfect construction. And in all its forms, evil is not so much something in and by itself as an exposure and reproach of what is supposed to be unmixedly good. Public crime, for example, is not so local as it appears; it is only a generally, widely private vice made locally manifest, and the respectable and law-abiding, who adjudge it evil, are bound to feel as if adjudging and condemning themselves. In a word, the individual's natural society [p.149] is never without evil, but in all its forms the evil has somewhat of good in it; and although social life, not less than individual life, must be one of conflict and discord, nevertheless, because the various factors or factions, however opposed, can never be unmixed, because the members of society must all be good and bad, right and wrong--I almost said living and dead together--instead of being hopeless for having evil in it, the life of society is so much the more worth living. Shallow sentimentalism may not so esteem it, but we need give little thought to shallow sentimentalism.