If this were strictly interpreted according to its form, it would mean

that three things go to constitute virtue, any one of which being
absent, we should not have virtue
If this were strictly interpreted according to its form, it would mean
that three things go to constitute virtue, any one of which being
absent, we should not have virtue. Doing good to mankind alone is not
virtue, unless coupled with a divine requirement; and this addition
would not suffice, without the farther circumstance of everlasting
happiness as the reward. But such is not his meaning, nor is it easy to
fix the meaning. He unites the two conditions--Human Happiness and the
Will of the Deity--and holds them to coincide and to explain one
another. Either of the two would be a sufficient definition of virtue;
and he would add, as an explanatory proposition and a guide to
practice, that the one may be taken as a clue to the other. In a double
criterion like this, everything depends upon the manner of working it.
By running from one of the tests to another at discretion, we may evade
whatever is disagreeable to us in both.


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Not content with these five express moral principles, he considers that

the Supreme Law requires, as adjuncts, two other virtues; to these he
gives the names EARNESTNESS, or Zeal, and MORAL PURPOSE, meaning that
everything whatsoever should be done for _moral ends_
Not content with these five express moral principles, he considers that
the Supreme Law requires, as adjuncts, two other virtues; to these he
gives the names EARNESTNESS, or Zeal, and MORAL PURPOSE, meaning that
everything whatsoever should be done for _moral ends_.


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Yet it is still possible that the Fijians may attain

civilization
Yet it is still possible that the Fijians may attain
civilization. Of all the archipelagoes of Polynesia, Fiji alone
may still be called the 'Isles of Hope.' As one who has known
and grown to love these honest, hospitable, simple people, I
can only hope that the day is not far distant when a leader may
arise among them who will turn their faces toward the light of
a brighter sky, and their hands to a worthier task than has
ever yet been performed in Polynesia.


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3

3. Can you judge yourself well enough to tell to which volitional type
you belong? Are you over-impulsive? Are you stubborn? What is the
difference between stubbornness and firmness? Suppose you ask your
instructor, or a friend, to assist you in classifying yourself as to
volitional type. Are you troubled with indecision; that is, do you have
hard work to decide in trivial matters even after you know all the facts
in the case? What is the cause of these states of indecision? The
remedy?