Where that purpose does not exist, to give definiteness,
precision, and an intelligible meaning to thought, it generates
nothing better than the mystical metaphysics of the Pythagoreans or
the Vedas. With respect to practical improvement, the case is still
more evident. The character which improves human life is that which
struggles with natural powers and tendencies, not that which gives way
to them. The self-benefiting qualities are all on the side of the
active and energetic character: and the habits and conduct which
promote the advantage of each individual member of the community
must be at least a part of those which conduce most in the end to
the advancement of the community as a whole.
But on the point of moral preferability, there seems at first
sight to be room for doubt. I am not referring to the religious
feeling which has so generally existed in favour of the inactive
character, as being more in harmony with the submission due to the
divine will. Christianity as well as other religions has fostered this
sentiment; but it is the prerogative of Christianity, as regards
this and many other perversions, that it is able to throw them off.
Abstractedly from religious considerations, a passive character, which
yields to obstacles instead of striving to overcome them, may not
indeed be very useful to others, no more than to itself, but it
might be expected to be at least inoffensive.
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