It is not too much to say that this way of looking at evil and good—­at the latent capacities of evil and good in men, if a man once believes it, and if a man once practises it as a part of his daily practical interpretation and mastery of men, will soon put a new face for him on nearly every great human problem with which he finds his time confronted.  We shall watch the men in the world about us—­each for their little day—­trying their funny, pathetic, curious little moral experiments, and we shall see the men—­all of the men and all of the good and the evil in the men this moment—­daily before our eyes working out with an implacable hopefulness the fate of the world.  We know that, in spite of self-deceived syndicalism and self-deceived trusts, in spite of coal strikes and all the vain, comic little troops of warships around the earth, peace and righteousness in a vast overtone are singing toward us.

We are not only going to have new and better motives in our modern men, but the new and better motives are going to be thrust upon us.  Every man who reads these pages is having, at the present moment, motives in his life which he would not have been capable of at first.  Why should not a human race have motives which it was not capable of at first?  If one takes up two or three motives of one’s own—­the small motives and the large ones—­and holds them up in one’s hand and looks at them quietly from the point of view of what one would wish one had done in twenty years, there is scarcely one of us who would choose the small ones.  People who are really modern, that is, who look beyond themselves in what they do to others, who live their lives as one might say six people away, or sixty people farther out from themselves, or sixty million people farther, are becoming more common everywhere; and people who look beyond the moment in what they do to another day, who are getting more and more to live their lives twenty years ahead, and to have motives that will last twenty years, are driven to better and more permanent motives.

Thinking of more people when we act for ourselves means ethical consciousness or goodness, and better and more permanent motives.

In the last analysis, the men who permanently succeed in business will have to see farther than the other people do.

Men like John D. Rockefeller, who have made failures of their lives, and have not been able to conduct a business so as to keep it out of the courts, have failed because they have had imagination about Things but not imagination about people.

The man who is just at hand will not do over again what Mr. Rockefeller has done.  He will at least have made some advance in imagination over Rockefeller.

Mr. Rockefeller became rich by cooeperating with other rich men to exploit the public.  The man of the immediate future is going to get rich, as rich as he cares to be, by cooeperating not merely with his competitors—­which is as far as Rockefeller got—­but by cooeperating with the people.