SOCIAL CONTROL 561
izement of one set of social functionaries at the expense of other groups.
So much for the objective side. Turning now to the sub- jective side let us study the type as ideal. The force that is . relied on to hold the individual to his ideals is self-respect, self- reverence on the one hand, shame and loss of self-respect on the other; these together constituting a self-acting system of rewards and punishments. Compared with applied rewards and punishments they have the merit of dispensing with inquest and award by external authority, of being certain in operation,] of regulating men when unobserved, of appraising motive asj well as deed and of shaping character as well as conduct.
The lofty independence of this righteousness lifted far above calculations of gain or loss or desire for approval x has won the admiration of thinkers in all ages. It was the supreme aim of stoic morality. Said Marcus Aurelius : " When thou hast done a good act and another has received it, why dost thou still look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return." It is the goal of the great modern teachers. 2 . "The hero fears not," says Emerson, " that if he withhold the avowal of a just and brave act it will go unwitnessed and unloved. One knows it himself and is pledged by it to sweetness of peace and to nobleness of aim." In high contrast to those lives regulated by the prospect of heaven and hell stand those lives governed by ideas. Dispens- ing with belief in a future state 3 they demand simply belief in one's self. 4 Neither reposing on dogma nor responding to self-interest 5 they give a security for lasting goodness that seems absolute.
"'Suppose any man shall despise me. Let him look to that himself. But I will look to this, that I be not discovered doing or saying anything deserving of con- tempt." Marcus Aurelius.
'"Self-reverence, self-knowledge, self-control,
These three alone lead life to sovereign power." Tennyson.
3 "Man's ignorance as to what will become of him after he dies never disturbs a noble, a truly religious soul." Salter.
ie fearful unbelief is unbelief in thyself." Carlyle.
- " Can he really be honest, can he be called really virtuous who would gladly give
himself up to his favorite vices if he feared no future punishment ? " Kant.
