We have become inclined to forget that every good thing has, as Aristotle pointed out so long ago, its corresponding evil, and that the corruption of the best is always worst of all. Frankness is so great a boon, we say: we can forgive anything to the man who has the courage of his convictions, the fearlessness of freedom--the man, in a word, who speaks out. But we have to distinguish, I think, at the outset between a national virtue in the rough and the artificial or acquired fashion in which we put that virtue into use. It is obvious that, though many things are possible to us, which are good in themselves, many things are inexpedient, when considered relatively to our environment. Count Tolstoi may preach his gospel of non-resistance till the beauty of his holiness seems almost Christ-like; but every man who goes forth to his work and to his labour knows that the habitual turning of the right cheek to the smiter of the left, the universal gift of the cloak to the beggar of our coat, is subversive of all political economy, and no slight incentive to immorality as well. In the same way, it will be clear, that this national virtue of ours, this wholesome, sincere outspokenness, is only possible within certain limits, set by custom and expediency, and it is probably a fact that there was never a truly wise man yet but tempered his natural freedom of speech by an acquired habit of reticence. The man who never speaks out may be morose; the man who is always speaking out is a most undesirable acquaintance.