Teacher.—We call it happiness (namely, constant prosperity, a life all satisfaction, and to be absolutely content with one’s condition). Now, if thou hadst in thy hands all possible earthly happiness, wouldst thou keep it wholly to thyself, or share it with thy fellow-beings?
Pupil.—I should share it with them; I should make others happy and contented also.
Teacher.—This already shows that thou hast a good heart. Let us see now if thou hast also a good judgment. Wouldst thou give to the idler soft cushions; to the drunkard wine in abundance, and all else that will produce drunkenness; to the rogue agreeable manners and a fine presence, that he might the more easily deceive; to the violent man, audacity and a strong fist?
Pupil.—Certainly not.
Teacher.—Thou seest then that if thou heldst all happiness in thy hands, thou wouldst not, without reflection, distribute it to each as he desires; but thou wouldst ask thyself how far he is worthy of it. Would it not also occur to thee to ask thyself whether thou art thyself worthy of happiness?
Pupil.—Undoubtedly.
Teacher.—Well, then, that which in thee inclines to happiness, is called inclination; that which judges that the first condition to enjoy happiness is to be worthy of it, is the reason; and the faculty thou hast to overcome thy inclination by thy reason, is liberty. For example, if thou couldst without injuring any one procure to thyself or to one of thy friends a great advantage by means of an adroit falsehood, what says thy reason?
Pupil.—That I must not lie, whatever great advantage may result from it to me or to my friend. Falsehood is degrading, and renders man unworthy of being happy. There is in this case absolute necessity imposed on me by a command or prohibition of my reason, and which should silence all my inclinations.
Teacher.—What do we call this necessity of acting conformably to the law of reason?
Pupil.—We call it duty.