To think much of happiness slides inevitably over into
thinking too much of present happiness, and more of one's own than
others' happiness; it leads to what Spencer properly dubs "the pursuit
of happiness without regard to the conditions by fulfillment of which
happiness is to be achieved." Carlyle is practically on the right track
in bidding us think rather of duty, of work, of accomplishment. But
that is far from denying that these aims have their ultimate
justification in the happiness they forward. In order that remote ends
may be attained, it is often necessary to cease thinking of them and
concentrate the mind upon immediate means. To acquire unconsciousness
of manner, the last thing to do is to aim directly for it; to acquire
happiness, the worst procedure is to make it one's conscious quest.
Yet in the former case the attainment of the ease of manner sought,
and in the latter case the attainment of the happiest life for one's
self and those whom one's action affects is the touchstone which at
bottom determines the method to be adopted. The proper method, we
contend, is-morality. It is the method that Carlyle recommends. So
that in practice we agree with him, while parting with him in theory.
(2) Carlyle evidently has in mind usually the thought that it is one's
own happiness only that is put up as the end by the moralists he
opposes. This was pure misunderstanding, however, or perversity.
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