In the long agricultural and military periods we see the same thing. In the peasant the virtues of industry and patience were extolled: it takes industry and patience to raise corn. In the soldier the virtues of courage and obedience were extolled, and in every one the virtue of faith was the prime requisite of the existing religion. It took a great deal of faith to accept the religions of those times. The importance of faith as a virtue declines as religion grows more intelligible and applicable to life. It requires no effort to believe what you can understand and do. Slowly the industrial era dawned and grew, from the weak, sporadic efforts of the cringing packman and craftsman, the common prey of the dominant fighting class, to our colossal industrial organization, in which the soldier is ruthlessly exploited to some financial interests. With this change in economic conditions has changed the scale of virtues. Physical courage has sunk: obedience, patience, faith, and the rest do not stand as they did. We praise and value to-day, as always, the virtues whereby we live. Every animal developes the virtues of his conditions: our human distinction is that we add the power of conscious perception and personal volition to the action of natural force. Not only in our own race, but in others, do we call “good” and “bad” those qualities which profit us; and the beasts that we train and use develope, of necessity, the qualities that profit them,—as, for instance, in our well-known friend, the dog. The dog is an animal long since cut off from his natural means of support, and depending absolutely on man for food. As a free, wild dog, he was profited by a daring initiative, courage, ferocity. As a tame, slave dog, he is profited by abject submission, by a crawling will-lessness that grovels at a blow, and licks the foot that kicks it. We have quite made over the original dog; and his moral nature, his spirit, shows the change even more than his body. The force which has accomplished this is economic,—a change of base in the source of supplies and the processes of obtaining them. Let us briefly examine the distinctive virtues of humanity, their order of introduction and development, and see how this one peculiar relation has affected them. The main distinction of human virtue is in what we roughly describe as altruism,—“otherness.” To love and serve one another, to care for one another, to feel for and with one another,—our racial adjective, “humane,” implies these qualities. The very existence of humanity implies these qualities in some degree, and the development of humanity is commensurate with their development.