(3) It is true, too, that a person's opportunities to promote his own happiness and true interests involve a degree of obligation to do so, as far as this may be consistent with other duties. A proper self-regard is right. In general, on the one hand, we may justly make, as we have done, a distinction between enjoyment, which is offered to our option, and right, which is required by moral law. Were there no considerations involved but that of one's own happiness, this distinction would be unqualified. On the other hand, it must, at the same time, be confessed that the moral consciousness of mankind often condemns the conduct of men reckless of their own happiness or well-being, not simply as "poor economy," but also as morally wrong. Except in benevolent sacrifice no man can innocently throw away his own happiness. The explanation of this is easy. There are other considerations involved than his own happiness. To understand the whole truth at this point the underlying fact must be borne in mind, that man is created for two great ends, primarily for excellence of character, secondarily and consequently for happiness. In moral order the way to the latter is in and through the former. Character stands as the irrepealable condition of reaching man's proper and true happiness. And it is, therefore, true that in throwing away his happiness a man may be guilty of more than "poor economy," but only in case he does this by violating the law of right in surrendering his nature to vice. It is not the consent to surrender enjoyment in itself that involves guilt. For, one may innocently and virtuously forego this for the sake of doing right. He may sacrifice pleasure or present happiness to serve the good of others. In such disregard and sacrifice of enjoyment to do good, there is no sin against the law of right; for we are not bound to enjoyment as we are to right. Nor is there in it any sin against the divine provision for happiness in our own nature; for under the rule of moral order righteousness and happiness must finally coincide. While, therefore, there is a sense in which to throw away one's happiness is morally wrong, as well as bad policy, it is only when it is thrown away by conduct that is first a violation of the law of right.