It is best for the average individual to avoid literature that deals

with the morbid and pathological, that depicts and analyzes abnormal
psychological conditions
It is best for the average individual to avoid literature that deals
with the morbid and pathological, that depicts and analyzes abnormal
psychological conditions. Such studies are better left for alienists.
Literature of mawkish sentimentality should also be avoided. Within the
range of sound literature there is a wide choice of abundant material
affording healthful mental suggestions.


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Suppose, for instance, that there has been an epoch of

elevation, that mountain chains have been lifted far into the
sky and volcanoes have sent their floods of lava forth, and
fault-scarped cliffs run across the landscape and that then,
for a while, the forces of elevation cease their work
Suppose, for instance, that there has been an epoch of
elevation, that mountain chains have been lifted far into the
sky and volcanoes have sent their floods of lava forth, and
fault-scarped cliffs run across the landscape and that then,
for a while, the forces of elevation cease their work. Little
by little, the mountains will be worn down to a surface of less
and less relief, approaching a plain as a hyperbola approaches
its asymptote--a surface which W. M. Davis has called
peneplain.


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He objects to the theory of Adam Smith, that no allowance is made in it

for the transfer of our feelings, and the disappearing of the original
reference from the view
He objects to the theory of Adam Smith, that no allowance is made in it
for the transfer of our feelings, and the disappearing of the original
reference from the view. Granting that our approbation began in
sympathy, as Smith says, certain it is, that the adult man approves
actions and dispositions as right, while he is distinctly aware that no
process of sympathy intervenes between the approval and its object. He
repeats, against Smith, the criticism on Hume, that the sympathies have
no _imperative_ character of supremacy. He further remarks that the
reference, in our actions, to the point of view of the spectator, is
rather an expedient for preserving our impartiality than a fundamental
principle of Ethics. It nearly coincides with the Christian precept of
doing unto others as we would they should do unto us,--an admirable
practical maxim, but, as Leibnitz has said truly, intended only as a
correction of self-partiality. Lastly, he objects to Smith, that his
system renders all morality relative to the pleasure of our coinciding
in feeling with others, which is merely to decide on the Faculty,
without considering the Standard. Smith shrinks from Utility as a
standard, or ascribes its power over our feelings to our sense of the
adaptation of means to ends.


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First, That there is no innate moral sentiment; that our moral ideas

are the generalities of moral actions
First, That there is no innate moral sentiment; that our moral ideas
are the generalities of moral actions. That our faculties of moral
discernment are--(1) those that discern the pleasures and pains of
mankind; and (2), those that comprehend and interpret the laws of God,
the Nation, and Public Opinion. And (3) he counts that the largest
share in the formation of our Moral Sentiments is due to Education and
Custom.


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