The young child first notices that certain actions of its own are regarded with smiles and tones of love and approval, while other acts occasion frowns and tones of displeasure.
Next, it perceives that whatever gives pleasure to itself and to others is called good and right, while whatever causes unpleasant feelings is called bad and wrong. Moreover, it notices that there is a right and wrong way to hold its spoon, to use its playthings, to put on its clothes, and to do multitudes of other things. It thus perceives, more and more, that there is some rule to regulate the use and action of all things, both animate and inanimate, and that such rules always have reference to some plan or design.
As its faculties develop and its observation enlarges, the general impression is secured that all plans and contrivances of men are designed to promote enjoyment or to prevent discomfort, and are called good and right just so far as this is done. At the same time, all that tend to discomfort or pain are called bad and wrong.
In all the works of nature around, too, every thing that promotes enjoyment is called good and right, and the opposite is called evil and wrong.
At last there is a resulting feeling that the great design of all things is to secure good and prevent evil, and that whatever is opposed to this is wrong, and unfitted to the object for which all things exist. The question whether this impression is owing solely to observation or partly to mental constitution is waived as of little practical consequence.
But, in the experience of infancy and childhood, the law of sacrifice is speedily developed. It is perceived that much of the good to be gained, if sought to excess, occasions pain, so that there must be a certain amount of self-denial practiced, which, to the young novice, sometimes involves disappointment and discomfort. It is also seen that frequently two or more enjoyments are offered which are incompatible, so that one must be relinquished to gain the other. It is perceived, also, that there is a constant calculation going on as to which will be the best—that is, which will secure the most good with the least evil. And the child is constantly instructed that it must avoid excess, and must give up what is of less value to secure the greater good. All this training involves sacrifices which are more or less painful, so that a young child will sometimes cry as it voluntarily gives up one kind of pleasure as the only mode of securing what is preferred.
It is perceived, also, that there is a constant balancing of good and evil, so that a given amount of enjoyment cancels or repays for a certain amount of evil. When a great amount of enjoyment is purchased by a small degree of labor or trouble, the compound result is deemed a good, and called right; on the contrary, when the evil involved exceeds a given amount in comparison to the good, the compound result is called evil and wrong.
Thus is generated the impression that there is a law of sacrifice instituted requiring the greatest possible good with the least possible evil, and that this is the great design of all things.
The impression is, not merely that we are to seek enjoyment and avoid pain, but that we are to seek the greatest possible good with the least possible evil, and that in doing this we are to obey the law of sacrifice and suffering, by which the greatest possible good is to be bought by a certain amount of evil voluntarily assumed.
In regard to this great law of sacrifice, the highest part of it is discerned in the earliest experiences of life. The young child very soon perceives that its mother and its other friends are constantly making sacrifices for its own good, and bearing inconveniences and trouble for the good of those around. And those who perform such acts of benevolent self-sacrifice are praised, and their conduct is called good and right. Voluntary suffering to promote the welfare of others is discerned to be the highest kind of good and right conduct in the estimation of all.