The way in which, in the discipline of our children, we further and we check the moral unfolding by personal pressure, serves to separate our training from the far more general training of the world at large, and causes us to judge the latter disparagingly. (a) Much of this interference is ill-advised and unsuccessful. (b) So far as it is well-advised and successful, it is contemplated under the larger schooling; is the margin left for annotation. (c) The generality of conditions carries with it generality of method. This relation is involved in law.

(2) A moral system, as a wise discipline, includes laws both broad and fixed; and the evils incident to them, if the laws themselves are well taken, give no item of accusation. Reason remains reason, though we are wading in deep waters; premises must, in spite of our sufferings, be allowed to carry with them their conclusions. Having accepted the one, we have accepted the other. We must not repeat against results the objections which have not availed against the constructive causes. The goodness and fitness of moral law being conceded, its utmost consequences are embraced in the concession. It is mere weakness of nerve not to carry through the wise method.

This conception of moral discipline as a means to moral life, itself approved in its own light as the highest attainable object, well worth any needful sacrifice, shuts out the notions of happiness and justice --- which is only the equalizing of the conditions of happiness between man and man --- as offering a sufficient test of the world's training. Utilitarianism