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ment are more important than obligation； and this remains true of many people throughout life。 Gradually right； what we call duty； becomes established as a guiding principle； but it must struggle with impulse and the desire for immediate pleasure throughout life。 In fact； one of the dangers of the development of the feeling of duty lies in the view often held by those guided by principle and duty that pleasure is in itself somehow wrong and needs justification。 Whereas； in my opinion； pleasure is right and needs no justification and is wrong only when it offends the fundamental moralities and purposes of Society。 The feeling of 〃right〃 depends to a certain extent on the kind of teaching in early childhood； but more on the nature of the individual。 It is based on his social feeling； his desire to be in harmony with a group or a God that essentially stands above any group。 For the idea of God introduces an element having more authority than the group whom He leads。 Here also is a factor of importance： choice is difficult for the great majority。 Placed in a situation where more than one response is possible； an unhappy state of bewilderment results unless there are formulae for action。 The leader is the chooser for the group； religion is an established system of choices even in its 〃Thou shalt not〃 injunctions； and to be at one with God implies that one is following an infallible leader； and doubt and uncertainty disappear。 Trotter＇1＇ points out clearly the role the feeling of certitude plays in developing codes。 As life becomes more complex； as more choices appear； the need of an established method of choosing becomes greater。 The careful； cautious； conscientious types develop a system of principles for choice of action； they discard the uncertainty of pleasure as a guide for the certainty of a code laid down and fixed。 Duty is the north star of conduct！ ＇1＇ 〃The Herd and its Instincts in Peace and War。〃
In passing； an interesting development of our times is worth noticing。 The tendency is to discard established codes； to weaken dogma and to throw more responsibility on the individual conscience。 That is the meaning of the Protestant reformation； and it is the meaning of the growth of Unitarianism within the Protestant church； it is also the meaning of the reform movement in Judaism。 The Catholic church has felt it in the breaking away of state after state from its authority； which virtually means that the states have thrown their citizens back on their own consciences and the state laws。 In fact； reliance on law is in part an effort to escape the necessity of choosing。 The pressure of external authority has its burden； but in giving up its certainty man also gives up tranquillity。 Much of modern neurasthenia is characterized by a feeling of uncertainty； unreality； doubt： what is right； what is real？ True； as religion in the dogmatic sense relinquishes its power； ethics grow in value and men seek some other formula which will compensate for the dogma。 It is no accident that as the old religions lose their complete control new ones appear； with all…embracing formula； like Christian Science； New Thought； etc。 Though these start with elastic general principles； sooner or later the directions for conduct become minute and then fixed。 The tragedy of a great founder of religion like Buddha or Christ is that though he gives out a great pure principle； his followers must have； demand and evolve a dogmatic religion with fixed ceremonials。 Man； on the whole； does not want to choose； he wants to have the feeling that he ought to do this or that according to a code laid down by authority。 This will make a real democracy always impossible。 However the sentiment of duty arises； it becomes the central feeling in all inner conflicts； and it wrestles with inclination and the pleasant choice。 Duty is the great inhibitor； but also it says 〃Thou shalt！〃 Ideally； duty involves self…sacrifice； and practically man dislikes self…sacrifice save where love is very strong。 Duty chains a man to his task where he is inclined for a holiday。 Duty may demand a man's life； and that sacrifice seems easier for men to make than the giving up of power and pelf。 （In the late war it was no great trouble to pass laws conscripting life； it was impossible to pass laws conscripting wealth。 It was easier for a man to allow his son to go to war than to give up his wealth en masse。） The power of the feeling of duty and right over men is very variable。 There are a few to whom the feeling of 〃ought〃 is all powerful； they cannot struggle against it； even though they wish to。 All of their goings； comings and doings are governed thereby； and even though they find the rest of the world dropping from them； they resist the herd。 For the mass of men duty governs a few relationshipsto family and countryand even here self…interest is camouflaged by the term 〃duty〃 in the phrase 〃a man owes a duty to himself。〃 This is the end of real duty。 The average man or woman makes a duty of nonessentials； of ceremonials； but is greatly moved by the cry of duty if it comes from authority or from those he respects。 He fiercely resents it if told he is not doing his duty； but is quick to tell others they are not doing theirs。 There is also a group in whom the sense of duty is almost completely lacking； or rather fails to govern action。 Ordinarily these are spoken of as lacking moral fiber； but in reality the organizing energy of character and the inhibition of the impulse to seek pleasure and present desire is feeble。 Sometimes there is lack of affection toward others； little of the real glow of tender feeling； either towards children＇1＇ or parents or any one。 Though these are often emotional； they are not； in the good meaning of the term； sentimental。 ＇1＇ It is again to be emphasized that the most vital instincts may be lacking。 Even the maternal feeling may be absent； not only in the human mother but in the animal mother。 So we need not be surprised if there are those with no sense of right or duty。
Is the sentiment of duty waning？ The alarmists say it is and point to the increase of divorce； falling off in church attendance； and the unrest among the laboring classes as evidence that there is a decadence。 Pleasure is sought； excitement is the goal； and sober； solid duty is 〃forgotten。〃 They point out a resemblance to the decadent days of Rome； in the rise of luxury and luxurious tastes； and indicate that duty and the love of luxury cannot coexist。 Woman has forgotten her duty to bear children and to maintain the home and man has forgotten his duty to God。 Superficially these critics are right。 There is a demand for a more satisfying life； involving less self sacrifice on the part of those who have in the past made the bulk of the sacrifices。 Woman； demanding equality； refuses to be regarded as merely a child bearer and is become a seeker of luxury。 The working man； looking at the world he has built； now able to read； write and vote； asks why the duty is all on his side。 In other words； a demand for justice； which is merely reciprocal； universal duty； has weakened something of the sense of duty。 In fact； that is the first effect of the feeling of injustice； of unjust inequality。 Dealing with the emancipated； the old conception of duty as loyalty under all conditions has not worked； and we need new ideals of duty on the part of governments and governing groups before we can get the proper ideals of duty in the governed。 Some of those ideals are commencing to be heard。 International duty for governments is talked of and some are bold to say that national feeling prevents a real feeling of duty to the world； to man。 These claim that duty must have its origin in the extension of tender feeling； in fraternity； to all men。 In a lesser way business is commencing to substitute for its former motto； 〃Handelschaft ist keine Bruderschaft〃 （business is no brotherhood）； the ideal of service； as the duty of business。 Everywhere we are commencing to hear of 〃social duty；〃 of obligation to the lesser and unfortunate； of the responsibility of the leaders to the led； of the well to the sick； of the law…abiding to the criminal。 Strange notion； this last； but one at bottom sound and practical。 In the end； the true sense