For instance, one-tenth of the deaths that occur in the United States

are from tuberculosis
For instance, one-tenth of the deaths that occur in the United States
are from tuberculosis. But this does not mean that one-tenth of all
families die of the disease. On the contrary, some families lose more
than half their numbers from it, while other families lose almost none
at all. The 10 per cent. is simply the average of all. The percentage is
high among the Irish, and low among the Jews. Life insurance companies
take consideration of this fact in examining applicants for insurance. A
family history of tuberculosis counts against even a healthy applicant,
not because of a belief that tuberculosis is directly inheritable, but
because non-resistant types, especially light-weights, are known to be
transmitted. A profound influence toward checking this malady would
evidently be exerted if the matings on the family lines exhibiting the
characteristic of susceptibility were to cease, and thus the
perpetuation of susceptible types checked.


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[Footnote 16: These exhortations to active friendship were not

unfruitful
[Footnote 16: These exhortations to active friendship were not
unfruitful. We know, even by the admission of witnesses adverse to the
Epicurean doctrines, that the harmony among the members of the sect,
with common veneration for the founder, was more marked and more
enduring than that exhibited by any of the other philosophical sects.
Epicurus himself was a man of amiable personal qualities: his
testament, still remaining, shows an affectionate regard, both for his
surviving friends, and for the permanent attachment of each, to the
others, as well as of all to the school. Diogenes Laertius tells
us--nearly 200 years after Christ, and 450 years after the death of
Epicurus--that the Epicurean sect still continued its numbers and
dignity, having outlasted its contemporaries and rivals. The harmony
among the Epicureans may be explained, not merely from the temper of
the master, but partly from the doctrines and plan of life that he
recommended. Ambition and love of power were discouraged: rivalry among
the members for success, either political or rhetorical, was at any
rate a rare exception: all were taught to confine themselves to that
privacy of life and love of philosophical communion, which alike
required and nourished the mutual sympathies of the brotherhood.]


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DELIBERATIVE THINKING

DELIBERATIVE THINKING.--Deliberative thinking constitutes the highest
type of thought process. In order to do deliberative thinking there is
necessary, first of all, what Dewey calls a 'split-road' situation. A
traveler going along a well-beaten highway, says Dr. Dewey, does not
deliberate; he simply keeps on going. But let the highway split into two
roads at a fork, only one of which leads to the desired destination, and
now a problem confronts him; he must take one road or the other, but
_which_? The intelligent traveler will at once go to _seeking for
evidence_ as to which road he should choose. He will balance this fact
against that fact, and this probability against that probability, in an
effort to arrive at a solution of his problem.


themes

The origin of adaptive variations gave him, at that time,

little concern
The origin of adaptive variations gave him, at that time,
little concern. Though keenly appreciative of the problem of
variation which his studies in evolution presented, he
dismissed it in the 'Origin' with less than twenty-five pages
of discussion. Such brevity is not surprising, since a more
extended treatment would only have embarrassed the progress of
the argument. In fact, his restraint in this direction enabled
him, first, to avoid the difficulties into which Lamarck, with
his bold attack on the problem of variation, had fallen; and
second, by doing so, to deal the doctrine of Design a blow from
which it has never recovered.


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He proceeds to develop this conception of a Will in itself good and

estimable, by dealing with the commonly received ideas of Duty
He proceeds to develop this conception of a Will in itself good and
estimable, by dealing with the commonly received ideas of Duty. Leaving
aside profitable actions that are plain violations of duty, and also
actions conformed to duty, but, while not prompted directly by nature,
done from some special inclination--in which case it is easy to
distinguish whether the action is done from duty or from self-interest;
he considers those more difficult cases where the same action is at
once duty, and prompted by direct natural inclination. In all such,
whether it be duty of self-preservation, of benevolence, of securing
one"s own happiness (this last a duty, because discontent and the
pressure of care may easily lead to the transgression of other duties),
he lays it down that the action is not allowed to have true moral
value, unless done in the abeyance or absence of the natural
inclination prompting to it. A second position is, that the moral value
of an action done from duty lies not in the intention of it, but in the
maxim that determines it; not in the object, but in the _principle of
Volition_. That is to say, in action done out of regard to duty, the
will must be determined by its _formal a priori_ principle, not being
determined by any _material a posteriori_ motive. A third position
follows then from the other two; Duty is the necessity of an action out
of respect for Law. Towards an object there may be inclination, and
this inclination may be matter for approval or liking; but it is Law
only--the ground and not the effect of Volition, bearing down
inclination rather than serving it--that can inspire _Respect_. When
inclination and motives are both excluded, nothing remains to determine
Will, except Law objectively; and, subjectively, pure respect for a law
of practice--_i.e._, the maxim to follow such a law, even at the
sacrifice of every inclination. The conception of Law-in-itself alone
determining the will, is, then, the surpassing good that is called
moral, which exists already in a man before his action has any result.
Conformity to Law in general, all special motive to follow any single
law being excluded, remains as the one principle of Volition: I am
never to act otherwise, than so as to be able also to wish that my
maxim (_i.e._, my subjective principle of volition) should become a
universal law. This is what he finds implied in the common notions of
Duty.


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