physical need, he will seek the society of those who can satisfy the
latter, but not the former. The last thing he will expect from his
friends is the possession of any sort of intellectual capacity; nay,
if he chances to meet with it, it will rouse his antipathy and
even hatred; simply because in addition to an unpleasant sense of
inferiority, he experiences, in his heart, a dull kind of envy, which
has to be carefully concealed even from himself. Nevertheless, it
sometimes grows into a secret feeling of rancor. But for all that,
it will never occur to him to make his own ideas of worth or value
conform to the standard of such qualities; he will continue to give
the preference to rank and riches, power and influence, which in his
eyes seem to be the only genuine advantages in the world; and his wish
will be to excel in them himself. All this is the consequence of his
being a man _without intellectual needs_. The great affliction of all
philistines is that they have no interest in _ideas_, and that, to
escape being bored, they are in constant need of _realities_. But
realities are either unsatisfactory or dangerous; when they lose their
interest, they become fatiguing. But the ideal world is illimitable
and calm,

_something afar
From the sphere of our sorrow_.


NOTE.--In these remarks on the personal qualities which go to make
happiness, I have been mainly concerned with the physical and
intellectual nature of man. For an account of the direct and immediate
influence of _morality_ upon happiness, let me refer to my prize essay
on _The Foundation of Morals_ (Sec. 22.)