Our conception of human life is different.  We do not conceive life to be so rich in enjoyments, that it can afford to forego the cultivation of all those which address themselves to what M. Comte terms the egoistic propensities.  On the contrary, we believe that a sufficient gratification of these, short of excess, but up to the measure which renders the enjoyment greatest, is almost always favourable to the benevolent affections.  The moralization of the personal enjoyments we deem to consist, not in reducing them to the smallest possible amount, but in cultivating the habitual wish to share them with others, and with all others, and scorning to desire anything for oneself which is incapable of being so shared.  There is only one passion or inclination which is permanently incompatible with this condition—­the love of domination, or superiority, for its own sake; which implies, and is grounded on, the equivalent depression of other people.  As a rule of conduct, to be enforced by moral sanctions, we think no more should be attempted than to prevent people from doing harm to others, or omitting to do such good as they have undertaken.  Demanding no more than this, society, in any tolerable circumstances, obtains much more; for the natural activity of human nature, shut out from all noxious directions, will expand itself in useful ones.  This is our conception of the moral rule prescribed by the religion of Humanity.  But above this standard there is an unlimited range of moral worth, up to the most exalted heroism, which should be fostered by every positive encouragement, though not converted into an obligation.  It is as much a part of our scheme as of M. Comte’s, that the direct cultivation of altruism, and the subordination of egoism to it, far beyond the point of absolute moral duty, should be one of the chief aims of education, both individual and collective.  We even recognize the value, for this end, of ascetic discipline, in the original Greek sense of the word.  We think with Dr Johnson, that he who has never denied himself anything which is not wrong, cannot be fully trusted for denying himself everything which is so.  We do not doubt that children and young persons will one day be again systematically disciplined in self-mortification; that they will be taught, as in antiquity, to control their appetites, to brave dangers, and submit voluntarily to pain, as simple exercises in education.  Something has been lost as well as gained by no longer giving to every citizen the training necessary for a soldier.  Nor can any pains taken be too great, to form the habit, and develop the desire, of being useful to others and to the world, by the practice, independently of reward and of every personal consideration, of positive virtue beyond the bounds of prescribed duty.  No efforts should be spared to associate the pupil’s self-respect, and his desire of the respect of others, with service rendered to Humanity; when possible, collectively, but at all events, what is always possible,