Hence the large role of "motive" and "intent" in ethical theory. High
motives and good intentions lead-sometimes to disastrous, acts we
know what place is paved therewith. We need the wisdom of the
serpent as well as the innocence of the dove. But other things being
equal, pure desires tend to right conduct. A man whose mind dwells
upon the good side of his neighbors, who loves and sympathizes,
and enjoys their friendship, will be far less likely to give vent to acts
of cruelty or malice than one who indulges in spiteful feelings, fault
finding, and resentment. Our habitual thoughts and desires make
us responsive to certain stimuli and indifferent to others. The words
of our mouth and the meditations of our heart, as well as the trifling
acts that we perform, in themselves however unimportant, have
their subtle and accumulative influence in determining our momentous
acts. The familiar case of the drinker who says, "This glass doesn't
count" can be paralleled in every field of life. It pays to keep in moral
training, to cultivate kindly and disciplined thoughts, to forbid ill
natured and unworthy feelings, and self-indulgent dreams. Otherwise
before we know it the barriers of resistance will crumble and we shall
do what we had never supposed we should do, some act that is the
fruit of our unregulated inner life. [Footnote: Cf. George Eliot in Romola:
"Tito" (who, having posed as a rich and noble gentleman, being
unexpectedly confronted with his plebeian father, on the spur of the
moment disowned him with the merciless words, "Some madman,
surely!") "Was experiencing that inexorable law of human souls, that
we prepare ourselves for sudden deeds by the reiterated choice of
good or evil that gradually determines character.
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