him, not so much with human agency, as with the mere exactness of mechanical routine. The ancients, and more especially the Greeks, were accustomed to regard every occupation as hurtful and degrading which was immediately connected with the exercise of physical power, or the pursuit of external advantages, and not exclusively confined to the development of the inner man. Hence, many of their philosophers who were most eminent for their philanthropy, approved of slavery; thereby adopting a barbarous and unjust expediency, and agreeing to sacrifice one part of mankind in order to secure to the other the highest force and beauty. But reason and experience combine to expose the error which lies at the root of such a fallacy. There is no pursuit whatever, nothing with which a man can concern himself, that may not give to human nature some worthy and determinate form, and furnish fair means for its ennoblement. The manner of its performance is the only thing to be considered; and we may here lay down the general rule, that a man's pursuits re-act beneficially on his culture, so long as these, and the energies allied with them, succeed in filling and satisfying the wants of his soul; while their influence is not only less salutary, but even pernicious, when he directs his attention more exclusively to the results to which they conduce, and regards the occupation itself merely as a necessary means. For it is the property of anything which charms us by its own intrinsic worth, to awaken love and esteem, while that which only as a means holds out hopes of ulterior advantage, merely interests us; and the motives of love and esteem tend as directly to ennoble human nature, as those of interest to lower and degrade it. Now, in the exercise of such a positive solicitude as that we are considering, the State can only contemplate results, and establish rules whose observance will most directly conduce to their accomplishment.
