The practical need of morals arises from the conflict of desires, whether of different people or of the same person at different times or even at one time. A man desires to drink, and also to be fit for his work next morning. We think him immoral if he adopts the course which gives him the smaller total satisfaction of desire. We think ill of people who are extravagant or reckless, even if they injure no one but themselves. Bentham supposed that the whole of morality could be derived from “enlightened self-interest,” and that a person who always acted with a view to his own maximum satisfaction in the long run would always act rightly. I cannot accept this view. Tyrants have existed who derived exquisite pleasure from watching the infliction of torture; I cannot praise such men when prudence led them to spare their victims’ lives with a view to further sufferings another day. Nevertheless, other things being equal, prudence is a part of the good life. Even Robinson Crusoe had occasion to practise industry, self-control, and foresight, which must be reckoned as moral qualities, since they increased his total satisfaction without counterbalancing injury to others. This part of morals plays a great part in the training of young children, who have little inclination to think of the future. If it were more practised in later life, the world would quickly become a paradise, since it would be quite sufficient to prevent wars, which are acts of passion, not of reason. Nevertheless, in spite of the importance of prudence, it is not the most interesting part of morals. Nor is it the part that raises intellectual problems, since it does not require an appeal to anything beyond self-interest. The part of morality that is not included in prudence is, in essence, analogous to law, or the rules of a club. It is a method of enabling men to live together in a community in spite of the possibility that their desires may conflict. But here two very different methods are possible. There is the method of the criminal law, which aims at a merely external harmony by attaching disagreeable consequences to acts which thwart other men’s desires in certain ways. This is also the method of social censure: to be thought ill of by one’s own society is a form of punishment, to avoid which most people avoid being known to transgress the code of their set. But there is another method, more fundamental, and far more satisfactory when it succeeds. This is to alter men’s characters and desires in such a way as to minimize occasions of conflict by making the success of one man’s desires as far as possible consistent with that of another’s. That is why love is better than hate, because it brings harmony instead of conflict into the desires of the persons concerned. Two people between whom there is love succeed or fail together, but when two people hate each other the success of either is the failure of the other.