13. Cicero, in his Treatise on Friendship, Chapter VI, asserts the existence of another condition of friendship, not yet explicitly mentioned. Friendship, he says, consists in "a perfect conformity of opinion on all religious and civil (social and political) subjects, united with the highest degree of mutual esteem and affection." Is this conformity of opinion absolutely essential to friendship?

14. Aristotle asserts that the third kind of friendship (that based on goodness) is necessarily permanent. Is this true? (a) Can it survive radical changes of opinion on the part of either friend? (b) the growth of one mind beyond the powers of the other? (c) the desire for novelty, for new minds to explore?

15. (Chap. V) Show that when evil reports circulate about a man of tried character, it will be those among his friends who are the best men who will be the last to believe them.

16. Can friendship survive the long continued separation of the friends? To answer this question get clearly before the mind the distinction between the friend and the well-wisher.

17. Is it true that in the friendships between the good "complaints and bickerings" are excluded? (Book VIII, Chap. XV.)

18. If it takes time to create friendship, what is to be said of the advantages of friendships formed in youth? What are in general the advantages of such friendships? What are the disadvantages?

19. Can we apply these principles to true friendships between members of the same family?

20. Why is it that family affection or friendship is not more common?

21. Give a list of the minor causes in the way of mistakes in daily intercourse and of defects of character not yet enumerated which tend to destroy friendship and affec

CHAPTER VI--SERVICE AND CHARACTER

All wrong-doing involves an injury to some one. The fulfilment of every duty to our fellow men, as veracity, faithfulness to promises, charity in judgment, kindness, is an act of service. The problem of this chapter is to determine whether or not the spirit which prompts us to serve others for their own sake-what is called altruismis necessarily in conflict with our own welfare. If there are no grounds for hostility, then there ought to be peace, not war, between them, and they should unite their forces against their common enemies, the laziness, the lack of self-control, the cowardice, the indifference to others' rights, by which we harm at the same time ourselves and our fellow

men.

1. Human society is often likened to the human body, and the relation of the individual to society to the relation between one of our organs and the body as a whole. Give as many illustrations of this analogy as possible.

2. What presumption does this relationship create as to the harmony of interests between the individual and society?

3. When a man has a family which is dependent upon him and for which he feels a good man's sense of responsibility is he, or is he not, more apt to be successful in business than a man who has no family or who has no sense of responsibility for the welfare of its members? Does the same principle hold for interest in one's employees and one's customers?

4. Is an unselfish man more likely to exercise self-control than others?

!

5. Who is more likely to pursue a liberal policy towards his employees and customers, the man who is liberal from calculation of his own private benefit, or the man who is by nature unselfish? What are apt to be the returns from such liberality?

6. Show how an interest in our customers and employees may increase our enjoyment of our daily work.

7. How does altruism increase our power to enjoy literature?

8. What is its relation to the pleasures of friendship and of love?

9. Has the boy with a strong school spirit and who works for the best interests of his school, has the man with public spirit who works for his city or state, a source of satisfaction which those without this spirit do not possess? What is its nature?

10. Herbert Spencer points out in the Data of Ethics (Section 79), that the good man lives in a better world than the bad man. What does this statement mean? Why is this the case? Is it universally true?

11.

the bad?

Are the good more likely to have good children than
What is the importance of this fact?

12. The last stanza of Holmes' Chambered Nautilus reads:
"Build thee more stately mansions, O my soul,
As the swift seasons roll!

Leave thy low-vaulted past!

Let each new temple, nobler than the last,
Shut thee from heaven with a dome more vast,

Till thou at length art free,

Leaving thine outgrown shell by life's unresting

sea!"

What desire does this poem point to and how can it be realized?

13. When misfortune comes, what resources has the good man which the selfish man does not possess?

14. When two or more salesmen are trying to get an order, the success of one means the failure of the other; when there is only one pie in the house, a big piece for one member of the family means a smaller one for another. this true of happiness? Does it follow that if one has it, another must, for this reason, go without; or that the more one has the less another can have?

Is

15. What is the difference between our conclusions as to the relations between goodness and happiness and the maxim: "Be good and you will be happy?"

16. Do the joys of service come to those who serve others merely for some selfish end?

17. How can one develop altruism in himself?