3.2.  What is good?

It seems to me one of the heedless errors of those who deal in philosophy, to suppose all things that have simple names or unified effects are in their nature simple and may be discovered and isolated as a sort of essence by analysis.  It is natural to suppose—­and I think it is also quite wrong to suppose—­that such things as Good and Beauty can be abstracted from good and beautiful things and considered alone.  But pure Good and pure Beauty are to me empty terms.  It seems to me that these are in their nature synthetic things, that they arise out of the coming together of contributory things and conditions, and vanish at their dispersal; they are synthetic just as more obviously Harmony is synthetic.  It is consequently not possible to give a definition of Good, just as it is not possible to give a definition of that other something which is so closely akin to it, Beauty.  Nor is it to be maintained that what is good for one is good for another.  But what is good of one’s general relations and what is right in action must be determined by the nature of one’s beliefs about the purpose in things.  I have set down my broad impression of that purpose in respect to me, as the awakening and development of the consciousness and will of our species, and I have confessed my belief that in subordinating myself and all my motives to that idea lies my Salvation.  It follows from that, that the good life is the life that most richly gathers and winnows and prepares experience and renders it available for the race, that contributes most effectively to the collective growth.

This is in general terms my idea of Good.  So soon as one passes from general terms to the question of individual good, one encounters individuality; for everyone in the differing quality and measure of their personality and powers and possibilities, good and right must be different.  We are all engaged, each contributing from his or her own standpoint, in the collective synthesis; whatever one can best do, one must do that; in whatever manner one can best help the synthesis, one must exert oneself; the setting apart of oneself, secrecy, the service of secret and personal ends, is the waste of life and the essential quality of Sin.

That is the general expression for right living as I conceive it.

3.3.  Socialism.

In the study of what is Good, it is very convenient to make a rough division of our subject into general and particular.  There are first the interests and problems that affect us all collectively, in which we have a common concern and from which no one may legitimately seek exemption; of these interests and problems we may fairly say every man should do so and so, or so and so, or the law should be so and so, or so and so; and secondly there are those other problems in which individual difference and the interplay of one or two individualities is predominant.  This is of course no hard and fast classification, but it gives a method of approach.  We can begin with the generalized person in ourselves and end with individuality.