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the world at large is the same as
it is for the individual.
What is the happiest imaginable
world, the kingdom of God, which
men have dreamed of for thou
sands of years? We look the wrong
way if we think it is a world
crowded with well-fed populations
living in palaces, sailing yachts,
clothed in purple and silk. These
things at best are only emblems,
the externals of happiness. There
might be plenty to eat for every
one, and yet there might be little
sympathy or humanity. There are
already communities where plenty
exists among men of the narrowest
sympathies. The outward or ma
terial things, as fast as they ap
pear, create a demand for certain
moral and spiritual forms of well
being to match them.
The happy world in truth is like
the happy individual. It follows
the same lines of natural develop
ment. Its “pattern is in heaven,”
that is, it depends upon an ideal
conception. It is, however, a
thoroughly natural and practical
ideal, proceeding out of experience.
Its pattern is suggested by the
plainest facts which we may ob
serve touching success in this pres
ent world-success in individuals,
success in families and homes, the
highest success yet reached in the
most favored civilized communi
ties, the common success already
visible, toward the completion of
which the democratic theory of
the nation is the highest endeavor.
The happy or perfect society in all
its various patterns, both actual
and ideal, is shown to be that in
which its people are learning to
live together with the utmost and
heartiest expression of the life of
good will to each and all. This
ideal covers health, power, art,
skill, intelligence and humanity.
The happy people who do live
merely to get, but they live to
utter and to accomplish their vi
sion of social well-being. To feel
the circulation of the common life,
to sympathize in common en
deavors, to bear a hand in the
realization of grand common ends,
is happiness.
The well-paid salesman, and the
merchant in his gilded office, think
that they are only buying and sell
ing for themselves. Men are poor
in happiness when they work,
however successfully, without any
good will. Man will do the Same
work with a new heart, yes, and
a new conscience, when to his
skill and intelligence he adds, in
every office and shop, the power
of his humanity. The rigorous,
beneficent law of the world is that
a man can never be happy while
he only seeks to be rich. His hap
piness lies in his good will to
make the whole world rich.
The end and aim of all social
endeavor is at last the welfare of
the individual; for there can be
no social happiness apart from
the happiness of all the individ
uals who make up human society.
The Southern Israelite
On the other hand, the law of the
world is that no individual can
ever attain his growth as a man,
enjoy true happiness, or even
exercise thorough rightousness,
and be in ethical good health,
whose highest joy is not found to
be in good will. In short, in order
to have life, you must share and
give life. This is the welfare at
once of each one and of all.
It may be objected that all this
is too much like a dream for an
age in which armed camps, big
guns and battleships are the dis
tinguished marks of its civilization.
But it is no mere dream that so
ciety is still evolving into different
and better conditions. This is the
actual trend of a secular movement
to be traced through hundreds of
years. It is already a familiar
thought that mankind, while
maintaining the trappings and
traditions of warfare, has sub
stantially passed from a military
period into a vast and growing
industrial organization of the
world. The average expectations
of men are concerned with indus
try and commerce and not, with
war. The economic ncessities of
mankind are drawing all nations
into closer ties, and with fuller in
ternational acquaintance, tend to
make war intolerable. Democracy
is essentially a co-operation of
mankind in their efforts after
happiness and welfare. The key
note of democracy is good will. In
dustry and commerce are as sure
ly bound to be organized with
reference to the welfare of all
who work together, as political
institutions are bound to develop
in the direction of mutuality of
interests and the recognition of
the manhood of the individual.
The push of all the social forces
goes this way.
In each period of human de
velopment it easily becomes the
fashion to do the things and take
up the habitudes, which belong to
the type of life which governs so
ciety at that time. It is easy and
natural to be a soldier when mili
tary service is expected of all the
men of one’s own group or nation.
It is equally easy and natural to
be a railroad engineer, or a fac
tory worker, or a miner, or a
telegraph operator, when all one’s
fellows are so engaged. It is easy
for merely industrial workers to
measure all values in the terms of
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dollars. It will be equally easy and
natural in a period of more mature
and developed humanity to think
of social and human values and to
govern the conduct of really dem
ocratic politics and industry by
the law of good will. Good Will
is the secret for individual happi
ness and the secret is the same for
groups and nations.
All of us, today including the
nations of the world, should be
working for the promotion of unity,
security and peace. The return for
this effort will then, by the nature
of things, result in the achievement
of man's highest aim—Happiness.
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