fostering his own capacity for enjoyment. Here again, if one wished to suggest a course of action by which a man who suffered from life-weariness might again know the charm of happiness, one could advise no better course than to minister systematically to the enjoyments of those around. The very tide of life is made fuller thus, even as the tide of thought is made fuller by turning from mere reflection to a interchange of ideas and thoughts with those around. While there is work to be done in the way of increasing others' happiness, no man—not even the most jaded and satiated—need ask himself the sickly question, "Is life worth living?"
Especially is this so when the tide of life is ebbing. Mr. Spencer's words on this point are worthy of careful study, by those in particular who know of him only as the teacher of some hard, unsympathetic system of Gradgrindian philosophy, for they afford an apt example of his kindly and lovable teaching:
"It is in maturity and old age that we especially see how, as egoistic pleasures grow faint, altruistic actions come in to revive them in new forms. The contrast between the child's delight in the novelties daily revealed and the indifference which comes as the world around grows familiar, until in adult life there remain comparatively few things that are greatly enjoyed, draws from all the reflection that as years go by pleasures pall. And, to those who think, it becomes clear that only through sympathy can pleasures be indirectly gained from things that have ceased to yield pleasures directly. In the gratifications derived by parents from the gratifications of their offspring, this is conspicuously shown. Trite as is the remark that men live afresh in their children, it is needful here to set it down as reminding us of the way in which, as the egoistic satisfactions in life fade, altruism renews them while it transfigures them."
But not only does altruism increase the pleasures of life; the exercise of the altruistic qualities is in itself pleasurable. The state of mind when kindly actions are performed affords pleasure. It directly increases happiness, and thus (like other pleasures) enhances physical well-being. It is true that a sympathetic nature suffers where a hard and callous nature would feel no pain. Undue altruism has no doubt its bad effects, nor can it be denied that even such altruistic feelings as are desirable for the social well-being cause, at times, some degrees of suffering; but the exercise of the altruistic qualities is in the main pleasurable, and it can not be doubted that altruistic emotions give more pleasure than sorrow. When we sorrow for a friend's grief we experience pain and undergo such depression of the vital functions as always accompanies pain; but in the long-run the joy felt in sympathy with the joys of others surpasses the sorrow occasioned by their troubles.
Then, too, it must be remembered that those pleasures which we derive from the arts owe a large part of their value to altruistic emo-
